In Parshat Toldot, we are shown a conversation between father and son in which the father's spiritual heritage is passed down. We had seen this conversation between Abraham and Isaac; however, now, we see similar textual and thematic parallels in conversations between Isaac and both Esau and Jacob. In this video, we will explore these parallels and ask, what do they teach us about the nature of heritage?
Hi everybody, this is Rabbi David Fohrman and welcome to Parshat Toldot.
In this week’s Parsha, we have the famous story of Yitzhak calling to Esav and seeking to blessing and of course, instead Yaakov intervenes and Yitzhak blesses Yaakov instead but I want to focus your attention on a very fascinating echo, what echo do we have in these words?
“V’y’hi ki-zaken Yitzhak vatichena eynav me’rot”—Yitzhak was old, he could barely see—“vayikra et-Esav bno ha-gadol vayomer elav bni, vayomer elav hineini”—he calls to Esav, his oldest son, and says, ‘my son’, then Esav responds, “hineini,” ‘here I am.’
Where have you heard these words before? Where else do we have a father and son, one calling out to another with one word expressing their relationship and the response is “hineini”? It’s the story of the binding of Isaac. We talked about the conversation between Avraham and Yitzhak, going up the mountain, it’s right there in the conversation of the Akedah, that we have the exact same setup.
“Vayomer Yitzhak el-Avraham aviv,” and Yitzhak said to Avraham his father, “vayomer,” and he said, “avi,” again, father and son. But this time it is son talking to father and the one word that is said, is “avi,” ‘my father.’ What’s Avraham’s response? “Hineini bni.” ‘Here I am, my son.’
So let’s just set it up, Yitzhak to Avraham at the Akedah: ‘my father.’ Avraham, “hineini.” Here I am. Now, Yitzhak to Esav in the next generation: ‘my son.’ Esav’s response: ‘here I am.’ Seems like it’s pretty similar.
Let’s continue comparing these two stories and see. In the Akedah, what happens after that initial exchange, after Yitzhak says my father and Avraham answers, here I am my son? Yitzhak had a question: “vayomer hinei ha-esh v’ha-etzim v’ayeh ha-seh l’olah.” Here’s the fire, here’s the wood, father, but where is the lamb for the offering? Now what did that question mean? You might say that the question sort of has three meaning: a superficial meaning, a little bit of a deeper meaning, and then deeper meaning still.
The superficial meaning is we were supposed to have meat for the offering but there’s no meat, where is the meat? But of course, there is a deeper meaning. As we’ve pointed out, Yitzhak’s question isn’t “eifo ha-seh?” Where exactly is the seh? The question was “ayeh ha-seh l’olah?” And as I pointed out “ayeh” doesn’t mean ‘where it is’, it means ‘where did it go?’ How come there’s no lamb for the offering here?
Yitzhak sense that something fishy is going on, it just doesn’t add up. There’s a fire, there’s wood, but where’s the lamb? He begins to intuit something is going on. But then, of course, the deeper meaning still is what it is that Yitzhak intuits. What is he really saying with ‘where is the lamb?’ He is worried of course that perhaps he is the lamb. Am I going to die now?
So again three levels of meaning.
Level A: where is the meat for the offering?
Level B: something fishy is going on.
Level C: am I going to die now?
Now think of all of that and let’s come back to the Yaakov and Esav’s story. What happens after Yitzhak calls to Esav his son and says, my son, and Esav response, “hineini,” ‘here I am.’ So the next words we have are: “vayomer hinei-na zakanti; lo yadati yom muti.” Yitzhak says, ‘here I am, I am old, I don’t know when I am going to die.’ Isn’t that fascinating? That was the third meaning of Yitzhak’s own words in the Akedah story. Remember by the way that the Akedah story and the Yaakov and Esav story are linked by one other thing, which is that who is talking on both of these stories? It’s Yitzhak each time.
Yitzhak to his father in the story of Akedah, Yitzhak now to his son, Esav in the story of Yaakov and Esav. But right where we would expect it, right at the point where we are up to, Yitzhak’s question to Avraham in the Akedah, we have a parallel to it in the next story with Yitzhak’s request of his son Esav and the request on some level is the same. I don’t know whether I am going to die, I like you to do something. What do I want you to do?
“V’atah sa-na chelecha telicha v’kashtech.” Go, get your implements together, your hunting implements, “tze ha-sadeh,” and go out to the field, “v’tzudah li tzayid,” and hunt for me food. What is he saying? Where is the meat? There’s no meat, please bring me missing meat. Meaning C, meaning A, right after each other, it just seems like we are getting a replay of Yitzhak’s dialogue with his father, in this next story, Yitzhak’s dialogue with his son.
Now here’s the really fascinating thing. As you know of course, Esav goes out to the fields and then Yaakov comes in and deceives his father, pretends that he is Esav and now listen to what happens, as Yaakov begin speaking, standing before his blind father. “Vayavo el-aviv,” Yaakov came to his father, “vayomer,” and he says, “avi” ‘My father.” “Vayomer hineini. Mi atah bni?” And Yitzhak says, ‘here I am, who are you my son?’
It’s happening again. Son comes to father and says, ‘my father’ just as in the Akedah. Yitzhak came to Avraham and said, avi, ‘my father,’ and now is Yaakov is coming to Yitzhak and saying, avi, ‘my father’ and the answer is the same. Avraham said, “hineini” ‘here I am my son.’ Yitzhak now says to Yaakov: “hineini. Mi atah bni?” Here I am, who are you, my son? It’s all the same except for the insertion of the words – who are you?
Now what happens next? Yaakov represents himself as Esav. “Anochi Esav bchorecha.” I am Esav, I have done what you asked of me, please eat the meat. And now listen to what Yitzhak says. “Ma ze miharta limtzo bni.” Gee, that was fast, how do you find the meat so quickly? What does that remind you of? Anything on the Akedah? That’s what Yitzhak said to his father on the Akedah, it is the next thing that happened, that was meaning B: Gee there’s something fishy going on. In the Akedah, the fishy thing was where is the lamb for the offering?
In the next story, when Yitzhak blesses his sons, the fishy thing is, ‘gee, how did you find it so fast?’ Now let’s listen to Yaakov’s response but as we listen to Yaakov’s response, let’s remember Avraham’s response to the question of ‘isn’t something fishy going on?’ posed to him by his son. Avraham, when asked by Yitzhak, where is the lamb for the offering, said, “Elohim yireh-lo ha-seh l’olah bni.” God will show for himself a lamb for offering, comma, my son.
Avraham sort of evades Yitzhak’s question, evokes God and said ‘God is going to figure it out, God is going to find the lamb for the offering.’ And listen now to Yaakov’s response to Yitzhak, Yitzhak says, ‘gee there’s something fishy going on. How did you find the meat so fast?’ “Vayomer ki hikra HaShem Eloheicha lefanai.” God, your God, helped me find it quickly.
Yaakov, hiding behind God just like Avraham before him had hid behind God. God will help me find the meat for the offering, my son. It really seems like these stories are connected in fascinating ways. It’s as if the conversation between Avraham and Yitzhak is being echoed in this next story except there is one big difference. The conversation splits in the second story. You see in the first story, there was a father and one son, Avraham and Yitzhak, but here there’s a father and two children, Yaakov and Esav. The original conversation between father and son now splits in two. What’s the meaning of that? Why is part of the conversation between Avraham and Yitzhak now echoed in the conversation between Yitzhak and Esav, and the rest of the conversation echoed between Yitzhak and Yaakov. What does it mean?
So I don’t know, I can only speculate, but for what it’s worth, let me throw out a possible idea. In the Akedah, Yitzhak became the bearer of a promise. Avraham’s promise, the promise that God would give blessing to the world through Avraham: “barech avarechecha.” ‘I will bring blessing to the world through you and now at the end of Yitzhak’s life, it’s time for Yitzhak to pass down that blessing. He says, I want my soul to bless you, my son, to let you be the bearer of that blessing which it was my destiny to bear.
He chooses Esav to be the bearer and he begins the conversation now, one more time, the conversation which he remembers being the vehicle through which he received the mandate of Abraham. He will now have that conversation with the son to be able to transfer that mandate to him. Yaakov, on some level, understands what’s happening and knows that if he is going to get the blessing, he too, somehow, must enter into that conversation. It’s as if he is saying to his father, you can have that conversation with me too. Let’s have that conversation. You began the conversation with Esav, complete it with me.