Questions abound concerning the enigmatic episode of Yitzchak Avinu's desire to bestow blessings of historic significance upon his son Esav and Ya'akov's subsequent securing of those blessings through disguise and seeming deception. If Rivka viewed Esav as unworthy of receiving blessing or if she felt compelled by the prophecy she had received of "the elder with serve the younger" (Bereishis 25:23), why didn't she discuss her concerns with her husband, Yitzchak? How could Yitzchak not have known that Esav was not worthy of blessing? How can blessings received via deceptive means be effective? How could Ya'akov Avinu, known for his quality of truth, seemingly lie to his father by identifying himself as Esav? Why did Yitzchak, upon finding out that Ya'akov had received the blessings instead of Esav, definitively declare, "gam baruch yihye - he shall indeed be blessed!" (27:33)? Many diverse approaches have been suggested by both classic and more recent commentaries. Here we present one classic approach (see Malbim among others) with a suggested connection to current events.
The Creator of the cosmos created a world of opportunity to discover and utilize the spiritual dimension hidden within it. The pinnacle of creation, man, possessing a G-dly soul, although contained within a physical body with its needs, drives and desires, would be capable of moving beyond being mired in physicality and - despite the physical world and often precisely with its tools - of cleaving to his Maker driven by his inner soul. Not all would achieve this lofty goal, but both the tzadikim who would and the common folk who would not but who would provide for the physical needs of the tzadikim would earn eternity as a result of partnering together toward the accomplishment of this central goal of avodas Hashem.
Realizing that Esav's restless and even violent characteristics would not likely suit him for a life of spirituality, Yitzchak intended to bless him with physical bounty ("dew of the heavens," "an abundance of grain and wine") and military prowess ("nations will serve you"). Through Esav's descendants utilizing this wealth to sustain not only themselves but also the descendants of his brother Ya'akov - who would devote themselves more exclusively to avodas Hashem, matters of the spirit - both would gain eternity. Similarly, Esav would hopefully use his military strength to subdue enemies threatening his brother. Indeed Chazal teach us, "greater is the one who causes or facilitates positive actions than the one who actually does them" (Bava Basra 9a). According to this approach, Yitzchak knew all along that Ya'akov was suited for the "blessing of Avraham" (28:4), entailing matters of the spirit. But Rivka knew that this experiment would fail. Esav would use the physical blessings exclusively for satisfaction of his desires and would not share with his brother; he would utilize his military prowess and conquests for self-aggrandizement and empire building, not to defend himself and his brother from enemies. Therefore, both aspects - the physical and the spiritual, the farming and the soldiery coupled with the study of Torah, prayer and fulfillment of other Divine commandments - would all have to be incorporated within the descendants of one son, Ya'akov. Indeed, this blessing was fulfilled as some tribes descending from Ya'akov would more exclusively devote themselves to direct avodas Hashem, notably Levi and Yissachar; others would be more involved in worldly pursuits and would support the former tribes by giving them the gifts of terumos, ma'asros and parts of Temple offerings as well as sharing their acquired wealth to facilitate the study of Torah, avodas hamikdash and other aspects of avodas Hashem. The famed partnership of Yissachar and Zevulun serves as a prominent example of this. The progeny of only one son would thus have to incorporate within his descendants both "the voice of Ya'akov," the voice of Torah and prayer, as well as the "hands of Esav" (27:22), physical engagement in the world.
This was the meaning of Ya'akov's disguise; it represented Rivka's model of the necessary combination of two different pursuits within one son in contrast to Yitzchak's model of the division of labor among his two sons. Malbim interprets that ultimately only when Ya'akov's descendants utilize this "voice" will they be blessed with success concerning the "hands of Esav." Consequently, when Ya'akov stated, "I am Esav, your firstborn" he was telling his father that I have assumed the role you had initially thought Esav would play. Some explain that Rivka did not tell her husband about her concerns as, due to their age gap and Rivka's idolatrous family background, she felt it would be disrespectful to directly raise this issue with her consummately righteous, senior husband. By presenting Ya'akov as Ya'akov-Esav to him, she was presenting as a fait accompli the model of combination, the correctness of which she hoped her esteemed husband would realize. Ultimately he indeed did so by declaring, "gam baruch yihye."
King David was born with a ruddy complexion (Shmuel I 16:12). His appearance is reminiscent of that of Esav (25:25). Indeed, Shmuel was hesitant to crown him as king viewing his appearance as reflective of a violent, Esav-like personality. Hashem tells him, "His eyes are beautiful!" Yes, he will be a ruthless warrior, but he will only kill in battle according to the dictates of the "eyes of the community," the Sanhedrin. (See Yalkut Shimoni, Shmuel 124.) King David's battles were always fought with total reliance on Hashem. In addition, David poured his heart and soul into his intense prayers to G-d bequeathing to the Jewish people the legacy of Tehillim. He tirelessly rose at midnight each night engaging in Torah study and song to his Creator (See Berachos 3b). Thus, King David incorporated within himself both the "voice of Ya'akov" and "the hands of Esav."[1]
Our era has seen the remarkable rebirth of the "kol Ya'akov" both in the Diaspora and in the land of Israel. The yishuv in the Holy Land has been especially blessed with an explosive development of this "kol Ya'akov," with hundreds of yeshivos and kollelim and thousands devoted to full-time Torah study. Oral and published chiddushei Torah and piskei halacha are produced by the thousands every year. Many are in serious morning learning programs pursuing their professions in the afternoons or evenings. The promised blessing of "ki mitzion teitzei Torah udvar Hashem mirushalayim"(Yeshaya 2:3) is being fulfilled before our eyes. But the Land of Israel has also been blessed with "the dew of the heavens" and "bountiful grain and wine"[2] becoming a worldwide exporter of agricultural produce and technology. G-d has also granted the Jewish people a Jewish army ready constantly to defend the yishuv against its many ruthless enemies. This last explosion of war and the methodical, heroic defensive and offensive actions of our brave chayalim against cruel enemies expresses the "hands of Esav" being utilized properly in defense of the Jewish people.[3] But Klal Yisrael has not forgotten about the "voice of Ya'akov." It is so heartening to see the Jewish people worldwide unite in heartfelt prayer, fasting, and increased Torah study, both of the general kind and with specific soldiers in mind. Recently, a secular woman walked into a grocery store. Seeing a young, religious child with a note pinned to his sleeve, she curiously inquired what that was. The child answered, "That's my soldier!" "What do you mean, 'your solider?'" she asked. "I pray and learn Torah that he should be safe," came the reply. The woman called the Israeli Board of Education to track down the boy's school and contacted his teacher to tell him what a fantastic education the religious are giving their children, something she didn't see happening in the secular world!
But many of our brave soldiers are combining both the "voice of Ya'akov" and the "hands of Esav" simultaneously. Rav Elyada Goldwicht recounted that a commander sent a Whatsapp to his soldiers poised for battle on the border of Gaza: "יש ספרים, מי רוצה?". Immediately, several chayalim answered, "I need a Shulchan Aruch; I need this Gemara." The commander wrote back: "Not sefarim (books), saparim (barbers)!" A soldier finished maseches Kiddushin and started maseches Bava Kamma following the Daf Yomi cycle while preparing to enter Gaza starting a class for his fellow soldiers including several not-yet religious ones who for the first time got a taste of Torah study. I personally had the bittersweet merit to join with others in making a joint siyum on maseches Shabbos in memory of Yosef Malachi Guedalia ד' יקום דמו who had committed to finishing this masechta before finishing his army service. He heroically gave up his life as part of the elite Duvdevan Unit in the initial defense against the savage Arab marauders on that fateful Simchas Torah day. Fortunate is Israel to have soldiers such as these! Fortunate is Klal Yisrael who have seen the "great partnership" manifest itself in such a glorious way!
In the messianic era (may it be soon!) Yitzchak's original plan - that of the division of labor between the nations of the world, led by Esav's descendants, focusing on the physical aspects of the world and assisting his brother Ya'akov's descendants in their spiritual pursuits - will come to fruition. "And strangers will arise and shepherd your sheep, and sons of foreigners will be your farmers and vintners" (Isaiah 61:5). A past historical foretaste of this new futuristic reality is alluded to by Chazal, quoted by Rashi. The prophet tells Rivka "שני גוים בבטנך - two nations are in your womb." However, the word "גוים" is written as "גאים" or "proud ones" (25:23). Chazal state that these "proud ones" are a reference to R. Yehuda the Prince, a descendant of Ya'akov, and Antoninus Caesar, a descendant of Esav. It can be suggested that Chazal are alluding to the fact that the latter befriended the former, partnering with him to create a peaceful environment in the Land of Israel, which, although under Roman rule, was free from persecution and harsh taxation. This environment fostered the magnificent, historical compilation of the Mishna.[4] Thus, Rome or Edom-Esav partnered with Ya'akov to produce the foundational recording of the Oral Law!
May Hashem accept the collective efforts of the Jewish people to contribute to its defense from its cruel enemies, each group in its own complementary way, some physical and some spiritual and speedily bring about an era of peace and an era of teshuva culminating with the era of total redemption!
[1] My esteemed Rebbe, the founding Rosh Hayeshiva of Yeshivat Kerem B'Yavneh, Rav C. Y. Goldwicht zt"l, suggested that since belligerent characteristics, while necessary for war, were not inherent within the Jewish people, King David had to descend from Moav through the convert, Rus. These qualities for waging war had to be "imported" from the other nations. It would appear according to Malbim that this was in order to fulfill the blessings of Yitzchak.
[2] Against the anti-Israel tendencies of the French government, wines produces in Judea and Samaria consistently win blind wine contests taking place in that country!
[3] The danger is always present that the existence of a powerful Jewish army might lead to an attitude of "כחי ועוצם ידי עשה לי את החיל הזה" and "taking one's fate into our own hands!" forgetting the crucial truth of "אם ד' לא ישמר עיר, שוא שקד שומר" and with all the negative ramifications of such an untrue and spiritually harmful approach. Several have noted that the current horrendous massacre which took the government and the IDF by surprise gives us pause to reflect and internalize that fact that the most powerful army in the world will not succeed without Divine guidance and assistance. (See also Yishmael: Reflections on Origins and Current History for further elaboration on this point.) Nonetheless, the Divine blessing, after centuries of helplessness, of once again having a significant, physical means to defend the Jewish people must be both appreciated and utilized properly. (See, for example, Rav Soloveitchik's Kol Dodi Dofeik.)
[4] In my humble opinion, the economic and military support that the United States provides Israel to the tune of tens of billions of dollars a year and the recent sending of aircraft carriers to defend against a widening conflict, even if done out of self-interest as well, also are harbingers of messianic times in which this partnership will be even more manifest.