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THOUGHTS ON CHAYEI SARAH BY RABBI WILKINSON

The parasha of Toldot discusses one of the more difficult events in the Torah: a seeming contradiction in the character of the patriarch Yaakov. On the one hand, Yaakov is known as the Ish Emet: the Man Who Personified Truth and Torah. Yet we are told of Yaakov deceiving his father to receive the blessings that were intended for his brother, Eisav. Even if the deceit was justified, how is it consistent with the characteristic of truth?

Truth is the seal of Hashem’s Name, yet that does not justify saying something true that may be hurtful to another. The Gemara in Kesubot, for example cites a dispute between Beit Hillel and Beit Shammai regarding the proper way of singing the praise of a bride who does not seem to possess many positive or praiseworthy qualities. Beit Hillel rules that she should be praised as a beautiful and kindly bride. Beit Shammai, however, rules that one may not deviate from the truth. Tosafot explains that even according to Beit Shammai, one must find one trait in which the bride excels and elaborate on that point. All agree that under these circumstances, saying the “truth” would be inappropriate.

Truth is more the “will of Hashem” than it is “reality.” This is why Rivkah insisted that Yaakov deceive his father to receive the blessings of the firstborn: because it was the will of Hashem that the blessings be bestowed upon Yaakov and not Eisav.

Yet, here lies the conundrum. How does the Ish Emet agree to deceptive behaviour? When we study Yaakov’s reaction, we can learn a valuable lesson about how to behave when compromising truth may be necessary.

The Torah says in Bereishit 27:11-12:

Yaakov said to Rivkah, his mother, “Behold, my brother, Eisav, is hairy, whereas I am smooth skinned. Perhaps my father will feel me, and I will be in his eyes like a deceiver, and I will bring upon myself a curse rather than a blessing!”

Yaakov was reluctant to say anything that wasn’t true, and he tried to avoid it at all costs. We see that even if it is necessary to lie, one must realize that it is only out of necessity and that it is not something to be enjoyed.

The Ish Emet understands his responsibility to be deceptive, but he does so reluctantly and with a heavy heart.

Yaakov expressed concern that perhaps his father would feel him. The term he uses, ulai, “perhaps,” is unusual. Ulai implies something that a person hopes for in anticipation, such as Ulai yerachem (“Perhaps He will show compassion” (Selichot)). The word pen, “lest,” would seem to be more appropriate choice of verbiage, implying that Yaakov was concerned lest he be caught. By using the word ulai, it is as if Yaakov was hoping that his deception would be caught by his father. Again, we see Yaakov’s discomfort at being party to a deception, something so contrary to his nature.

The Torah continues (Bereishit 27:19):

Yitzchak said to his son, “How did you find it so quickly, my son?” He said, “G-d, your G-d, placed it before me. ” Yitzchak said to Yaakov, “Come here, and I will feel you, my son. Are you really my son, Eisav, or not?” Yaakov approached Yitzchak, his father, and he felt him. He [Yitzchak] said, “The voice is the voice of Yaakov, but the hands are the hands of Eisav. “

Rashi explains that Yitzchak was suspicious because Eisav never used the Name of Hashem. This is why he said that the voice seems like Yaakov’s voice. That seems odd. If Yaakov was disguising himself like Eisav, why did he not speak like Eisav, as well? The answer is that Yaakov, the Ish Emet, tried to minimize his dishonesty as much as possible, even if it meant endangering himself. He was willing to cover his arms and neck to appear hairy, but to change his manner of speech by exchanging Hashem’s Name for vulgarities, that he could not bring himself to do.

Yaakov remains the paragon of honesty precisely because of his behaviour at a time when he was compelled to resort to deception.

Shabbat shalom and chodesh tov.

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