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Parshat Toldot by Stuart FischmanIn this week's parsha we are told all that the Torah has to tell us about Yitzchak Avinu and it's not a lot. Even in the central event of the parsha, the competition to receive his blessing, Yitzchak appears as a bystander. Indicative of the enigma of Yitzchak Avinu's life is the dispute between the Ibn Ezra and the Ramban over Yitzchak Avinu's material circumstances.The Ibn Ezra, after werighing the scriptual evidence avers that Yitzchak Avinu lived in poverty.He says that only "those whose hearts are blind" would feel that wealth is essential for a tzaddik. The Ramban, on the other hand says that he is amazed at the "blindness of the Ibn Ezra's intellect" adding that the Ibn Ezra's version of Yitzchak Avinu's life is a "joke." So, whether Yitzchak Avinu lived a life of quiet poverty (Ibn Ezra) or quiet wealth (Ramban) it is obvious that he lived quietly. After the sin of the Golden Calf Hashem told Moshe Rabbeinu of His plan to wipe out the Jewish People and to create a new nation with him, Moshe Rabbeinu, as the founder. Moshe Rabbeinu protested, pointing out that if a three-legged stool could not stand how would a one-legged stool stand (Rashi, Shmot, 32:13).This metaphor teaches that each of the Avot formed part of our foundation as a people.What was the contribution of Yitzchak Avinu to our heritage? I was very fortunate in hearing an answer to this question from the Rav zt"l. Later I saw simliar ideas both in the Michtav Me'Eliyahu and in the Netziv. I hope that I will accurately repeat their ideas here. What each of the Avot did was to perfect a way of serving G-d and their lives are a lesson to us. Avraham Avinu lived a life of "chesed." The stories about Avraham Avinu tell of his concern for humanity and how his kindness led those who knew him to recognize G-d in this world. Yitzchak Avinu found another necessary aspect to serving G-d. Yitzchak Avinu lived his life in awe of G-d.He showed the world the unapproachable nature of G-d.Yitzchak Avinu was holy as the korban olah is holy (Rashi 26:2).When a person brought an olah to Beit Hamikdash he kept nothing of the korban for himself.Yitzchak Avinu gave his entire being over to Hashem. Holiness is marked by seperateness. As we enter Beit Hamikdash we encounter, as we progress inside, higher and higher levels of holiness.These are marked by more and more restrictions of who may enter the innermost precincts. Finally we reach the Holy of Holies. This is the most separate room of all which may only be entered one day a year by one man. Yitzchak Avinu personified holiness. If he had little to do with his neighbors it was because he found his calling in the pursuit of solitude in order to devote himself exclusively to G-d. The Netziv makes a telling observation (24:65).When Rivkah Imeinu met Yitzchak Avinu she immediately fell from her camel.When she was told that this man whose aura of holiness so affected her was to be her husband she covered herself. The Netziv says that Rivkah Imeinu never recovered from this first impression that Yitzchak Avinu made on her. The other Imahot, Sarah and Rachel did not refrain from arguing with their husbands when they say saw a need for it. Rivkah Imeinu however could not bring herself to contradict her husband. That is why she never told Yitzchak Avinu the truth about Esav and had to resort to subterfuge to obtain the blessing for Yakov Avinu. Avraham and Yitzchak as the first two of the Avot each found his own way to live a life devoted to G-d and their ways were incompatible. It remained for the third of the Avot, Yakov to show how the ways of his ancestors could coexist within the same person. A nation cannot be established on one or the other of the two traits of charity and justice. Both are needed, each in its proper time.Rivkah Imeinu understood this truth, Yitzchak Avinu refused to accept that as a given.Yitzchak Avinu was not unaware of Esav's lack of piety (see 26:35).He saw in his sons the progenitors of two types of communities.Esav would found a worldy community which would be in need of G-d's blessings of material wealth. Indeed the blessings Yizchak gave were of a purely material nature. Yakov Avinu would found a religious community. In Yitzchak Avinu's view no Divine assistance can be called upon by the servant of Hashem. A human must serve Hashem without any consideration of mere physical obstacles. All that Yitzchak Avinu wished to bequeath to his son Yakov was the blessing that he be heir to Avraham Avinu's heritage (28:4).This world had no fascination for Yitzchak Avinu and he saw no reason that Yakov and his descendants could not continue his way. What Rivkah Imeinu realized was that no nation can possibly exist along the lines set by Yitzchak Avinu. No nation is made solely of a religious elite. What drove her to commit her "aveirah lishmah" (Harchev Davar 27:1) was her knowledge that among Yakov Avinu's descendants would be spiritual mediocrities, or worse.If those mediocrities need G-d's help to live so be it. Yakov Avinu's mission was to show how to live with conflicting truths. His father's vision had merit and so did his mother's.Yakov Avinu had to discover the dangerous way of the "aveirah lishmah"- the sin for the greater good.He had to lie to satisfy the need for truth. The Sfat Emet (Toldot, 5633 and 5635) points out that not everyone can avail himself of this excuse to tell a lie. Lying is addictive and people who start out with "white lies" end up wedded to deceit. Only a tzaddik can lie just once and never go back to it again. The Netziv also points out the hazards of commiting "necessary evil." The Midrash Rabbah says that as a result of the anguish caused to Esav by Yakov Avinu, the Jews were destined to be caused anguish by Esav's descendants during the period leading up to Purim. The Netziv asks why were we punished for Esav's anguish but not Yitzchak's (see 27:33)? He answers that of course Yakov Avinu regretted the pain that he caused his father and derived no pleasure from deceiving Yitzchak Avinu. But, the Netziv says, Yakov Avinu could not escape feeling some sartisfaction at besting Esav. For a sin to go unpunished (and a sin commited for a good cause is a sinful action nevertheless) it must be free of all ulterior motives. The little happiness that Yakov Avinu felt when he heard of Esav's pain tainted Yakov's deed and had to be punished. That is why the path of the "necessary evil" paved by Yakov Avinu cannot be followed by just anyone.
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