Isaac's Blessing

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The Blessing of Isaac

TANAKH

Isaac's blessing to Jacob is rich with promises of material prosperity, dominion, and divine favor. The Torah recounts how Isaac, believing Jacob to be Esau, bestows a powerful blessing that shapes the future of Jacob and his descendants.

“May God give you
Of the dew of heaven and the fat of the earth,
Abundance of new grain and wine.
Let peoples serve you,
And nations bow to you;
Be master over your brothers,
And let your mother’s sons bow to you.
Cursed be they who curse you,
Blessed they who bless you.” No sooner had Jacob left the presence of his father Isaac—after Isaac had finished blessing Jacob—than his brother Esau came back from his hunt.

Genesis 27:28-30

The Sensory Experience of Isaac's Blessing

COMMENTARY

The narrative of Isaac's blessing intricately involves all five senses, particularly focusing on Isaac's impaired sight and its prophetic implications. This pivotal moment in Genesis, where Jacob deceives his father Isaac to receive the blessing meant for Esau, highlights themes of deception, prophecy, and the significance of blessings in Jewish tradition.

Despite the fact that the story line is a simple one, involving deception and the “taking” of the blessing, the text is imbued with great subtlety. Most striking is the sensuality it invokes: seven times we hear of “game,” six of the “delicacy” (or “tasty-dish”), and three times Yitzhak “feels” Yaakov (who “comes close” four times). In fact the story makes use of all five of the senses. One sense—that of sight—is defective, and on that deficiency will turn the action of the story. Yet another level of meaning is apparent: “to see” in ancient Israel, as in many cultures…

The Five Books of Moses, by Everett Fox, Genesis, Part III; Yaakov, Deceit and Blessing 3

The Nature of Isaac's Blessing

JEWISH THOUGHT

The nature of blessings given by prophets and righteous men is a complex and perplexing topic, raising questions about their true nature and impact. Rabbi Joseph Albo, in his 15th-century philosophical work Sefer HaIkkarim, delves into the biblical narrative of Isaac's blessing to examine theories that view blessings as either prayers or prophetic prognostications.

The blessings conferred upon persons by the prophets, the righteous men and the pious are a subject that has caused perplexity to commentators, who have not been able to explain the matter properly. Their argument is as follows: These blessings are either in the nature of a prayer or of a prognostication of the future. If they are a prayer, why was Isaac so terrified when he found that he had blessed some one other than Esau, exclaiming as he did, “Who then is he that hath taken venison … yea, and he shall be blessed?” He could have prayed again for Esau as he had prayed before for Jacob…

Sefer HaIkkarim, Maamar 4 19:1

Isaac's Perception

COMMENTARY

Isaac's recognition of Jacob's voice and the mention of the Lord's name reveal deep insights into Isaac's perception of Esau's character. Rabbi Jacob ben Asher's medieval commentary, Tur HaArokh, explores the differing interpretations of this pivotal moment in Genesis 27:22.

הקול קול יעקב, “the voice sounds like the voice of Yaakov, etc.” Rashi writes that Yitzchok meant it was not the habit of Esau to mention the name of the Lord in his conversation, something that made Yitzchok wonder who stood before him. Nachmanides writes that it his hard to imagine that Yitzchok viewed Esau as a wicked person and yet he was about to give him the blessing of Avraham. Possibly, he thought that seeing that Esau was a man of the field, he deliberately refrained from mentioning the name of the Lord…

Tur HaArokh, Genesis 27:22:1

Rebecca's Role in Isaac's Blessing

MIDRASH

Rebecca's proactive and resourceful actions are crucial in the story of Jacob receiving Isaac's blessing. Bereshit Rabbah, a talmudic-era midrashic work on the book of Genesis, delves into the deeper symbolic meanings behind Rebecca's instructions and the items she uses, linking them to Yom Kippur's atonement rituals.

“Rebecca said to Jacob her son, saying: Behold, I heard your father speak to Esau your brother, saying” (Genesis 27:6).
“Bring me game, and prepare me tasty food and I will eat, and I will bless you before the Lord before my death” (Genesis 27:7).
“Now, my son, heed my voice to what I am commanding you” (Genesis 27:8).
“Go now to the flock, and take for me from there two fine goat kids, and I will make of them tasty food for your father, like that he likes” (Genesis 27:9).
“Rebecca said to Jacob…. Bring me game…. Now, my son, heed my voice……

Bereshit Rabbah 65:14

Rivka's Determination in Isaac's Blessing

COMMENTARY

Rivka's decisive actions and proactive role in ensuring Ya'akov receives the blessing highlight her influence in shaping Jewish history. This analysis delves into the biblical narrative where Rivka helps Ya'akov disguise himself to receive the blessing meant for Esav, emphasizing her pivotal role.

Accordingly, Rivka felt it was up to her alone to clothe her son. When she placed Esav’s special clothing on Ya’akov, she was giving him the garments of the firstborn so he would receive the blessing that was reserved for Yitzchak’s eldest child. With the change of clothing, she was effectively acting out a decision she had made about Ya’akov’s identity: that birth order notwithstanding, he was truly the firstborn. It should be clear that this was not something with which Ya’akov agreed. On the contrary…

Redeeming Relevance; Exodus, CHAPTER 6 Clothing Aharon 80

The Dynamics of Isaac's Blessing

COMMENTARY

The story of Jacob and Esau is not just about sibling rivalry but also about the deep psychological and emotional dynamics that drive their actions. Rabbi Jonathan Sacks delves into the concept of mimetic desire and how it shapes the tension and conflict between Jacob and Esau.

Why? Because Esau was the elder. Because Esau was strong, physically mature, a hunter. Above all, because Esau was his father’s favourite: “Isaac, who had a taste for wild game, loved Esau, but Rebecca loved Jacob” (Gen. 25:28). Jacob is the paradigm of what the French literary theorist and anthropologist Rene Girard called mimetic desire, meaning, we want what someone else wants, because we want to be that someone else. The result is tension between Jacob and Esau. This tension rises to an unbearable intensity when Esau discovers that Jacob has taken the blessing Isaac had…

Lessons in Leadership; A Weekly Reading of the Jewish Bible, Vayishlah; Be Thyself 5

The Mystical Blindness of Isaac

TARGUM

Isaac's blindness is attributed to his vision of the Throne of Glory during the Binding of Isaac, adding a mystical dimension to his blessing of Esau. The Targum Jonathan, an Aramaic translation and interpretation of the Hebrew Bible, provides additional narrative details not found in the original Hebrew.

And it was when Izhak was old and his eyes were darkened from seeing,--because when his father was binding him he had seen the Throne of Glory, and from that time his eyes had begun to darken,--that he called Esau his elder son, on the fourteenth of Nisan, and said to him, My son, behold, this night they on high praise the Lord of the world, and the treasures of the dew are opened in it. And he said, Behold, I am.

Targum Jonathan on Genesis 27:1

The Divine Affliction of Isaac

COMMENTARY

Isaac's blindness is not just a physical ailment but a divine affliction that sets the stage for the dramatic blessing of Esau. Rabbi David Kimhi (Radak), a medieval Jewish commentator, delves into the reasons behind Isaac's blindness and its implications for the narrative.

ויהי כי זקן, the word זקן is a verb in the past tense. The Torah relates that Yitzchok kept on aging until his eyesight was badly impaired. Yaakov experienced a similar problem; (48,10) In fact most people experience the problem of failing eyesight in their old age. In some instances this is a sudden phenomenon, in others it is a phenomenon experienced gradually. In the case of Yitzchok he was struck with this affliction more than 20 years before he died. He misinterpreted the onset of this phenomenon considering it as foreshadowing that his death would occur soon…

Radak on Genesis 27:1:1

The Dual Nature of Isaac's Blessings

MUSAR

Isaac's blessings are not just material but also hold profound spiritual significance. In his 17th-century work, Rabbi Isaiah Horowitz (Shelah) delves into the dual nature of Isaac's blessings, connecting them to both worldly benefits and eternal spiritual rewards.

In order to answer all these problems allow me two introductory remarks: 1) The blessings are capable of two interpretations. One interpretation, i.e. the פשט, views all the blessings in terms of material benefits in this world. G–d will grant sufficient dew in the summer to enable the fruit to grow in the fields. He will allow Jacob to feed on the fat part of the earth etc. 2) The other interpretation of the blessings sees in their wording allusions to the real blessings of the Torah which pertain to a "higher" world, i.e. the world in which blessings are of enduring value…

Shenei Luchot HaBerit, Torah Shebikhtav, Toldot, Torah Ohr 97

The Divine Spirit in Isaac's Blessing

COMMENTARY

Isaac's blessing to Jacob is not just a paternal act but is imbued with divine significance, as indicated by the expression 'before the Eternal.' Ramban, a medieval Jewish scholar, delves into the spiritual and divine aspects of Isaac's blessing, emphasizing the role of the Ruach Hakodesh (Divine Spirit).

AND I WILL BLESS THEE BEFORE THE ETERNAL BEFORE MY DEATH. In this entire section, the expression, before the Eternal, is not mentioned except in this place. This is because his mother said to Jacob, “The blessing will be before the Eternal with the Ruach Hakodesh, and if Esau your brother be blessed with it, it will remain with his children forever, and you will have no standing before him.”

Ramban on Genesis 27:7:1

The Legal and Mystical Dimensions of Isaac's Blessing

KABBALAH

The blessing Isaac gave to Jacob was not just a spiritual gift but a legally binding transaction, confirmed by Isaac and rooted in Esau's sale of his birthright. In the 13th-century Kabbalistic work Sha'arei Orah, Rabbi Joseph Gikatilla delves into the legal and mystical dimensions of Isaac's blessing to Jacob.

It was concerning this blessing that Esav and Yaakov quarreled. Moreover, it is the right of the firstborn that Esav sold to Yaakov. Later, Yitzchak confirmed the sale when he sent Yaakov to Padan-Aram. This is what he meant when he told him, “Get up and go to Padan-Aram and God who is Self-Sufficient-El Shaddai-א"ל שד"י will bless you and give you the blessing of Avraham, to you and your descendants with you.” Thus, by saying, “to you and your descendants,” the blessing-Brachah-ברכה was given as an inheritance exclusively to Yaakov and his descendants alone.

Sha'arei Orah, First Gate, Tenth Sefirah 30

Esau's Plea for a Blessing

COMMENTARY

Esau's emotional reaction upon realizing he has been deprived of his father's blessing is a powerful moment of disappointment, anger, and frustration. Rabbi Adin Steinsaltz's modern translation and commentary on the Hebrew Bible provides a clear and engaging exploration of this pivotal narrative.

When Esau heard the words of his father, he cried a very great and bitter cry, in disappointment, anger, and frustration. And he said to his father: Bless me too, my father.

Steinsaltz on Genesis 27:34

Jacob Deceives Isaac, James Tissot, 1896-1902

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Jacob and the Birthright

Esau

Isaac

Genesis

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