Parshas Toldos- A Cunning Tam?
When analyzing the stories and lives of our holy ancestors in the Torah, it benefits us to
clarify the character traits that made them special. This allows us to learn from their
righteous lives and emulate them. However, when the supposed core of their beings
seems to be contradicted by the actions they exhibited, clarification becomes
necessary. This apparent discrepancy is particularly clearly illustrated when dealing with
the third of our Patriarchs, Yaakov Avinu.
Parshas Toldos introduces the long-awaited birth of Yaakov and Eisav, the sons of
Yitzchak and Rivka. It is recorded that these two boys were drastically different from
one another starting in the womb. However, in their youth people were unable to
distinguish between their natures. As the twins reached the age of thirteen (see Rashi
on 25:27), their inherent distinctions became more obvious. Eisav is characterized as a
proficient hunter and a master of manipulation, behaviors that were highlighted in his
relationship with his father, Yitzchak. Eisav would ply Yitzchak with delicious foods from
his huntings, and ask him halachic questions, giving the impression that he was
righteous. However, Eisav was wicked and simply used these tactics to trick Yitzchak
into believing otherwise. Yaakov is identified as an “ish tam”, a wholesome person, and
one who sat in the tents of Torah. Rashi explains that the word “tam” refers to a person
who is not proficient in the art of trickery and manipulation, rather “k’libo ken piv”, his
words and heart were the same, free of deception. This seems in line with the general
understanding that the middah that Yaakov exemplified was “emes”, truth. Thus, it
would emerge that while Eisav was a master manipulator, Yaakov was essentially the
antithesis.
It would appear that the Torah highlights this fundamental distinction between the
brothers to emphasize the good qualities of Yaakov, and the evil ones of Eisav. While
we can appreciate the goodness of the “wholesome” Yaakov, the stories of his life bear
testament to an entirely different reality. In his old age, Yitzchak wishes to bless Eisav,
assuming that as the firstborn, Eisav is deserving of the blessings. With the
encouragement of his mother Rivka, Yaakov deftly poses as his brother Eisav. He fools
the blind Yitzchak into blessing him instead of his older brother. This story highlights
that Yaakov was certainly able to manipulate others, and that his mother Rivka sensed
this as well. Otherwise, she would not have encouraged him to attempt this ploy. In
addition, when Yitzchak realizes what Yaakov has done, he too defines Yaakov as a
trickster (in 27:35 “ba achicha b’mirma” - “your brother came with trickery”), as does
Eisav (in 27:36 “vaya’akveini zeh pa’amayim” - “he tricked me twice”).
After incurring the wrath of Eisav, Yaakov is sent off to Charan. His parents instruct him
to find a wife and wait for Eisav to calm down, before returning to Eretz Canaan. Upon
arriving in Charan, Yaakov meets Rachel at the well. The Gemara (Megilla 13b) records
a conversation that occurs between them. Yaakov expresses his interest in marrying
her, to which Rachel agrees, but warns Yaakov that her father, Lavan, is a “rama’i”, a
trickster, and would overpower Yaakov through manipulation. Yaakov confidently
responds “achiv ani b’rama’us” - “I am his brother in trickery”. Simply understood,
Yaakov is saying that he would be able to deal with Lavan’s manipulation, as he is his
equal in this field. Rachel questions the acceptability of behaving in such a way, to
which Yaakov responds that one is indeed permitted to deal with a trickster in a
manipulative way, as stated in the verse “im navar titavar, v’im ikesh titapal” - “with a
straight person be straight, and with a crooked person be crooked” (Shmuel 2 22:27).
The conversation continues with clarification of the potential deceit, and the way to
avoid it. It would appear that not only had his family recognized his capacity to deceive,
but Yaakov identifies this capacity in himself as well, to the degree that he would be
able to equal the master manipulator, Lavan ha’Arami.
After working for Lavan for fourteen years in exchange for the marriages to his
daughters, Yaakov begins working for an additional six years to accrue wealth. During
this time, Lavan changes the terms of his wages one hundred times (see Rashi),
attempting to steal profits from Yaakov. Nonetheless, Yaakov uses a keen
understanding of nature to amass tremendous wealth (see story at end of chapter 30
with peeling branches near the water where the animals mated). He eventually leaves
Lavan’s house as a rich man, despite the attempts to deceive him.
Based on the aforementioned incidents, it would appear that not only was Yaakov adept
in the art of “rama’us”, but that this ability was obvious to him and the people
surrounding him. How do we understand that the “ish tam” was a master trickster?
The verse “im ikesh titapal” does not permit underhanded, prohibited actions against
one who is attempting deceit. Dovid haMelech in Shmuel 2 is actually singing praises to
Hashem, stating that He deals with a straight man properly, and a crooked man in a
crooked way. Yaakov is telling Rachel that he would always do the right thing. He would
use his wisdom to avoid being damaged by the deceit of Lavan, and rely on Hashem to
protect him from being harmed (see Ohr haChaim on 29:12 and Targum Yonasan ben
Uziel there; also the word “rama’i” used in association with Yaakov in 27:35 is explained
by Targum Onkelos as “chochma”, using wisdom, unlike in association with Lavan in
29:25 is explained as “sheker”, acting with falsehood). Yaakov never behaves towards
Lavan in a prohibited way, despite Lavan’s every attempt to harm him. He uses his
wisdom to avoid being damaged, relying on Hashem for protection, and to emerge
successful. Hashem ensures that the crooked Lavan is dealt with in a befitting way. In a
similar vein, Yaakov was indeed completely deserving of the berachos from Yitzchak.
The mefarshim (see Sifsei Chachamim on Rashi 25:31) explain that due to his
wickedness, Eisav naturally forfeited the firstborn rights, and they automatically
belonged to Yaakov. Yaakov only purchased them to clarify in a most obvious way that
Eisav was not their rightful owner. As the rightful owner of the bechora, Yaakov was the
son deserving to be blessed by Yitzchak. In addition, a careful reading of the verses
(with the explanation of Rashi) would highlight that he never uttered an untruthful word
(example: “anochi, Eisav bechorecha” - “I am the one who brought food, Eisav is your
firstborn”, see Rashi on 27:19). He simply used his intelligence to receive that which he
genuinely deserved, and Hashem helped him to succeed. It emerges that the “ish tam”
did not perform any prohibited act. He never strayed from that which was “emes”, rather
he used his wisdom and reliance on Hashem to deal with the wicked manipulation of
others.
With the above in mind, there remains a basic question. Although not technically
prohibited, the strategy of Rivka and Yaakov still included deceit and complications.
Why not simply tell Yitzchak that he was mistaken about the true nature of Eisav, and
that Yaakov was worthy of the blessings? My friend Naftali Ash answers this question
with a beautiful insight. Attempting to communicate this to Yitzchak would have been
both futile and disrespectful. Yitzchak was thoroughly convinced about the
righteousness of Eisav, and would have disregarded any direct attempt to be swayed.
Yaakov needed to show Yitzchak that he was vulnerable to being duped, so he
pretended to be Eisav and received the blessings. In doing so, he exhibited to Yitzchak
that he was able to be tricked into misreading his son's true identity. Thus, after
recognizing the trickery, and hearing Eisav say he had sold off the bechora, Yitzchak
understood that his perception of Eisav was mistaken as well. This understanding
validated the transfer of blessings to Yaakov, and Yitzchak clarified that he stood by his
word, as he now grasped the true identities of his children. This approach was effective
and respectful, as it allowed Yitzchak to conclude the reality of the matter on his own.
One point remains unresolved. In the incident regarding the marriages, it would appear
that Lavan ultimately succeeded in manipulating Yaakov. Instead of initially marrying his
dear Rachel, Yaakov was duped into marrying Leah. The confidence that Yaakov oozed
in the above Gemara seems to be premature and misplaced. It remains necessary to
explain how Yaakov indeed succeeded to overcome this deceit of Lavan, and hopefully
this issue will be explored in the future.
In the merit of this Torah study, may Hashem protect all of Am Yisrael, in Eretz
Yisrael and throughout the world. Please email yshifman1@gmail.com with
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