Parashat Toldot- Yaakov, Man of Truth
Anyone who reads Parashat Toledot is confronted by the question of how Yaakov could "deceive" his father, by disguising himself as Esav in order to "steal" his brother's blessing. Tradition generally points to Emet, truth, as Yaakov's outstanding feature ("Titein Emet Le'Yaakov" – Micha 7:20). But didn't he fool his father? Didn't he falsely identify himself as Esav when he came before Yitzchak to receive the Beracha?
Many Rabbis explain that when Yaakov came to his father and declared, "Anochi Esav Bechorecha" – "I am Esav your firstborn" – he said this in a way that would not technically constitute a lie. He actually meant, "Anochi; Esav Bechorecha" – "I am who I am; Esav is your firstborn." Is Yaakov playing games with his father? Is this honesty? What difference does it make if his words could technically be interpreted this way, if he clearly intended for his father to mistakenly think that it was Esav standing before him?
When Yitzchak spoke to Esav and informed him of his plans to bestow upon him the special blessing, this conversation occurred in a private room. How did Rivka hear what Yitzchak said to Esav? Was she eavesdropping? Targum Yonatan Ben Uziel (an ancient, Midrashic translation of the Chumash) writes that Rivka learned about this conversation through Ru'ach Ha'kodesh, through prophecy. She beheld a prophetic vision informing her of Yitzchak's plans to bless Esav. When Rivka instructed Yaakov to disguise himself as Esav and deceive his father, she acted not as a mother, but as a prophetess. She understood through prophecy that it was her duty to ensure that the blessing reaches Yaakov, and not Esav.
Still, the question remains, does a prophet have the authority to abrogate a law in the Torah? The Torah forbids deception and dishonesty. If a prophet commands that we transgress a law of the Torah, are to we obey his instruction?
The Rambam distinguishes in this regard between a permanent abrogation of a Mitzva, and a temporary suspension of a Mitzva. A prophet who claims that a given Torah precept no longer applies is immediately rejected and executed for prophesying falsely. However, if an established prophet calls for a one-time violation of a Torah law, such as when Eliyahu ordered the offering of a sacrifice outside the Beit Ha'mikdash, he must be obeyed.
Rivka received a prophecy that Yitzchak's blessing must be bestowed upon Yaakov, and not Esav. Yaakov thus had no choice but to heed his mother's instructions, and, despite his truthful nature, disguise himself as Esav.
When the commentators explain Yaakov's remark to mean, "Anochi; Esav Bechorecha," they seek to emphasize the extent of Yaakov's commitment to Emet, to perfect truth. Even in a situation where he was required to speak falsely, where he received prophetic instruction to disguise as somebody else, he could not bring himself to speak an outright lie. He did whatever he could to minimize the "charade." When Yitzchak asked Yaakov (thinking he was Esav), "How did you find [game] so quickly, my son," Yaakov replied that God assisted him – something that Esav would never say. Yaakov made no attempt to hide his true nature, to imitate Esav's voice or manner of speech. So committed he was to speaking the truth, that even when he was required to disguise himself, he did so as minimally as possible.
Unfortunately, too many people read this story as an example of Yaakov's deceitful nature, of how he cunningly fooled his father to deprive his brother of his due blessings. But when we read the Chumash properly, guided by the writings of our Sages, we see that to the contrary, this story highlights Yaakov's unwavering commitment to truth. This reading should inspire us to emulate this and the other qualities of our great patriarchs, and to honestly ask ourselves, "When will my actions reach the actions of my forefathers?"
