Toldos
Rabbi Jablinowitz
We read in this week’s parsha of Yitzchak’s intention of giving his bracha to Eisav. However, Yaakov, following his mother’s instructions, takes the bracha instead. It seems difficult to understand how Yitzchak could want to give his blessing to Eisav, his wicked son, over Yaakov the tzaddik. And it is only through the intervention of his wife Rivka that the bracha goes to the appropriate recipient, his son Yaakov.
The Sfas Emes explains this episode according to the Medrash Rabbah (67, 3) on our parsha. The Medrash teaches that there are three limbs that are not in a person’s control; his eyes, ears, and nose. This is because one sees, hears, and smells things against his will. And there are three limbs within his control, his mouth, hands, and legs. One can decide to speak Torah or to speak Lashon Hara. He may use his hands for a mitzvah, or he may steal and kill. He can use his legs to bring himself to shul, or he can go to inappropriate places. And when he merits, Hashem takes those three limbs which are in his control and takes them out of his control.
What is the meaning of the last statement of the Medrash that when one merits Hashem takes his mouth, hand, and legs out of his control? Why is it better this way?
The event which most defined the life of Yitzchak Avinu was the Akeidah. At the Akeidah, Yitzchak established himself as the ultimate Moser Nefesh. The Sefarim explain that the term Moser Nefesh means more than giving one’s life. They explain the term according to the pasuk in last week’s parsha (Chapter 23, Pasuk 8), Im Yesh es Nafshechem, which means if you so desire. Mesiras Nefesh means to give over one’s desires to that of the Torah. Yitzchak Avinu was willing to give his life since that was the will of Hashem, even though he would have chosen for himself to stay alive. This is the meaning of Mesiras Nefesh, and Yitzchak was the ultimate Moser Nefesh.
This is what the Medrash means. There are limbs totally within a person’s control. He decides what to say, what to do, and where to go. But the highest level is when these matters are determined by Gd. The highest level is when one’s will is totally subservient to that of Hashem and He determines matters normally in the individual’s control.
This is what happened to Yitzchak. He wanted to bless Eisav. But the power of speech used for the bracha was removed from him. Hashem determined the bracha be given to Yaakov. And when Yitzchak realized what happened, his trait of Mesiras Nefesh immediately acknowledged this reality and he says (Chapter 27, Pasuk 33), Gam Baruch Yihyeh, he, i.e. Yaakov, shall also be blessed. This is clearly the will of Gd.
The reason Yaakov received the bracha this way is because this was a higher level. It was essential that such a momentous event as the continuation of the line of Avraham should not be determined by the love of a father; even a father who was such a tzaddik as Yitzchak. Rather such a determination, which would have such a significant impact on the world, should be made by Hashem. This is why Yitzchak originally wanted to bless Eisav, but ultimately acquiesced to the blessing going to his son Yaakov, just as Gd had clearly planned.
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