Pensamiento judío sobre Génesis 28:1

We must therefore accept two premises: 1) Jacob did not really aim at the birthright. 2) Neither of the two brothers was concerned with inheriting Isaac's material wealth. Even the honor connected with the birthright was of no real concern to either Esau or Jacob. Both were deeply desirous of acquiring things of genuine value, goodness, things which can only be secured by means of heavenly blessing. In this respect we must view the birthright as profoundly related to the Divine blessings and Isaac's power to direct such blessings. Isaac was not reconciled to the fact that Jacob had obtained the blessing by deceit until Esau cried out, "He took my birthright, and now he has taken my blessing" (Genesis 27,36). Only then did Isaac say to Esau, "I have made him an overlord over you." When Esau questioned his father saying, "Have you only one blessing, Father?" Isaac quite calmly allowed the blessing to remain with Jacob, and bestowed upon him in addition the blessing of Abraham to make him the principal heir of the Abrahamitic tradition (Genesis 28, 1-5). What had been in Isaac's mind originally, and what transpired to make him change his mind? The greatest difficulty in all this is the fact that heaven obviously went along with all the changes made by the human participants in these events. Evidence of this is the fact that G-d calls Israel "My firstborn son" (Exodus 4,22-23) when Moses first confronts Pharaoh. Since one cannot deny then that heaven stamped Jacob's performance with its seal of approval, we must find answers to the questions raised. The following parable may help explain. In one of the islands, there lived a nation whose king had traditionally always been chosen by the people for his qualities of leadership. Though the nation always chose a descendant of the former king, the people managed through this device to invariably secure a suitable ruler. This was because there was no automatic succession to the throne. It happened that one particular king was so outstanding, and his accomplishments on behalf of his nation so great, that the council of state voted that henceforth the firstborn son of that king and the firstborn son of the son after him should automatically succeed their respective fathers. This law was not made subject to periodic review and therefore became unchallengeable. In due course, one of the later kings had two sons, the elder being boorish, selfcentred, i.e. totally unfit to rule. His younger brother however, possessed all the qualities needed to make him a suitable ruler. The law makers' hands were tied, however, since they were bound by the act of gratitude to an earlier king which had been enshrined in law. After much debate, the elders decided that their only course of action lay in persuading the older of the two brothers to renounce his claim to the succession voluntarily. For that purpose, they prepared a great banquet of the type the older son enjoyed; they used the occasion to point out to the king's older son that the burdens of office would interfere greatly with his present lifestyle etc. In this fashion, they succeeded in getting the older son to renounce his claim to the throne. The application of this parable to our story is self evident. Compare five points of similarity between the parable and our story: 1) The original law to establish leadership position based on merit. 2) The change in the law, establishing precedence based on birth. 3) The incidence of some prospective rulers being obviously unfit. 4) Advice on how to neutralize the harmful effects of the law to base the succession on claims supported by birthright. 5) Return to the original manner of selecting a ruler.

We see, therefore, that the sons of Jacob displayed a total disregard for all these four character traits in their dealings with Shechem and his city. Aristo's lessons of self discipline are valid then for all those who have not had the benefit of the revelation at Mount Sinai, who have not heard the words G-d taught us in the Torah. Such people, if they want to attain wisdom and knowledge of G-d, must travel the path indicated by Aristo in his book of ethics. We Jews, however, are somewhat different trees inasmuch as instead of being rooted in the earth, we are rooted in heaven. Our roots, instead of going deeper into the ground, strive upwards. We learn the word of G-d as soon as we start learning how to walk: "The righteous lives by his faith" (Chabakuk 2,3). Our vital juices are our faith, and our body is the fruit nurtured by these Divinely inspired thoughts. This requires, on occasion, the very opposite of what Aristotele would call "ethical conduct." Abraham's unquestioning willingness to sacrifice Isaac, Jacob's subterfuge in securing the blessing intended for Esau, or his purchase of the birthright for a pittance, exploiting his brother's hunger, are all examples of this. In fact, practicing the finest human traits such as king Saul's pity for Agog, lost him the kingship (Samuel I Chapter 15). When the prophet (Kings I 20,35) says to his companion, "Strike me," and his companion refused, the companion was slain for his refusal to raise his hand against the man of G-d. The standards of ethical conduct for Jews are set from on high for the Torah oriented personality, and do not always correspond to the maxims espoused by mere human intellect, however well motivated. Generally speaking, there is no greater sin than disrespect for one's parents. King Chiskiyahu, who displayed that apparent disrespect when he dragged the remains of his father on a stretcher, may have referred to this publicly misunderstood action when he prayed for his survival on his deathbed, and referred to the upright ways of the Lord, invoking his own conduct as deserving recognition. Having obeyed G-d’s law, despite thereby creating a very unfavorable impression of himself amongst the people and thus having exposed himself to condemnation by his peers, he may have prayed for his survival as a sign from G-d that that conduct had been Divinely approved (Kings II 20,1-3). There are numerous examples of the truism (Proverbs 21,30) "No wisdom can prevail against the Lord." As long as the roots of our faith keep increasing and deepening, we will be nourished by the lifegiving waters of Torah, and need not be afraid of hostile phenomena around us, but we will be able to weather all onslaughts, as illustrated by the parable of the trees in the Mishnah we have quoted. Wisdom which is not based on the revealed will of G-d is apt to mislead its owner, and in times of stress may not protect him against the ravages of external forces. Since Jacob's sons’ roots were not in the earth, but were drawing their nourishment from heaven, they were able to defy all the normal rules of human conduct listed by Aristotele and yet succeed in their plan and its execution. Since the day Abraham had been commanded circumcision, his descendants had been set apart from those uncircumcised. They had, of course, been aware of all the trouble Abraham had gone to to avoid Isaac marrying a Canaanite girl, and the commandment of Isaac and Rebecca to Jacob not to marry a Canaanite. They had also observed that as a result of following these instructions, their father had established a family, all of whom were true to their heritage. Rape of their only sister then was a public desecration of G-d’s name, in the face of which ordinary rules of human conduct did not apply any longer. The brothers' deliberate flouting of all the four major rules of conduct was designed to impress the G-dly principles on which their lives were built, on the surrounding country. On all four occasions when the Torah describes the reaction of Jacob's sons to the rape, be it when they heard about it, when they negotiate with Chamor, when they slew the people in the city, or even when they reject their father's rebuke, each time they refer to the immoral act that had been perpetrated upon them, meaning their sister, and themselves by extension. The fact that the tum-ah defilement is mentioned only in connection with the brothers' reaction underscores that the Torah upholds their conduct (naturally, mention of the event and Jacob having heard about it prior to the brothers is a necessary part of the narrative).

And He informed him also that in leaving the land of Israel he required greater protection than when he was in the land. This is to be inferred from the verse (Genesis 28:16): "And I will be with you, and I will protect you wherever you go, and I will return you to this land; for I will not leave you until I have done what I have spoken to you." Every "until" in Scripture denotes one of two things: either the cessation of something at a particular time, as in (Exodus 24:14): "And to the elders he said: 'Wait for us here until we return to you,'" the implication being that they should not wait after their return (this being the sense of "until" in the preponderant number of instances in Scripture), or (in a case where something should more likely obtain beyond that particular time), the obtaining of that thing even up to that time (and needless to say, beyond that time, when it is more likely to obtain). Of this second variety is (Genesis 49:10): "The staff shall not depart from Judah, nor the scepter from between his feet, until Shiloh comes," in which the meaning is that even when the kingdom "hovers" between the tribes and it be dictated that the tribe of Judah have no kingship whatsoever, still, so long as there is a king in Israel, Judah's punishment will not be so great as to divest him entirely of the staff of kingdom — until Shiloh, the anointed king [Messiah] comes, at which time the kingdom will even more obviously not depart from him. And of this variety, likewise, is the "until" in "for I will not leave you until I have done…" For the meaning cannot be: I will not leave you until then, but afterwards I will leave you. The meaning, rather, is as follows: G-d informs Jacob that the union between the righteous and the Blessed One being stronger in the chosen land than outside it, it should follow that He leave him [now that Jacob is leaving the land], but his going being for the purpose of fulfilling his father's command, viz. (Genesis 28:6): "Do not take a wife from the daughters of Canaan," the Blessed One will protect him and be with him [even there], for one who cleaves to good people inclines his heart to service of the L-rd and one who does not do so causes his seed to be removed from Him.