By Nadav Barak
When we last left our Giborim (heroes), Abraham mourned Sarah, the love of his life, blessed Itzhak their only child, and was buried by Itzhak and Ishmael (his son from Hagar, a mistress Sarah and G-d told Abraham to expel from the holy land) along side Sarah. "Chayei Sarah" indeed left us all confused about what makes up our lives and death.
Allow me to briefly present the timeline of the Parasha based on Itzhak's life and summarize it so I can share the deep thoughts it has aroused.
In this week's portion, we're updated on the descendants of Abraham and Sarah, a quick introduction of their first generation expanding. At the age of 40, Itzhak marries Rivka, daughter of Lavan (from the pop song "El Hama'ain") who lives in Aram (outside Kna'an our beloved promised land). Soon to be discovered, Rivka carries two babies that G-d refers as "Two nations in your womb", and spoils the surprise with "and the elder will serve the younger". At the time of birth Itzhak is 60 years old. The children- Esav (Esau), first to leave the womb into our world, coated with hair and physical strength grows to be a hunterloved by his father, Itzhak. Ya'akov (Akev = heel, La'akov= to tail), favors the M'yad (arts&crafts) preferred by his mother, Rivka.
One day, while Ya'akov is making his vegan pottage, Esav returns from a hunting session. Starving almost to death, so tired and exhausted he asks "Give me some of this red stew you red commie". Ya'akov then swears Esav to give up his birthright for some stew and bread. Days of drought come upon Kna'an (or perhaps continue), Itzhak and his slaves dig up a few wells and are kicked out by locals. At some point, coming to an agreement over a well with local Avimelech, who promises to maintain the good relations, they have a feast and become very full. They then decide to call this well siv'a (to this day known as the city of BEER SHEVA). Nearing Itzhak's death, he calls Esav and asks him to bring him one last game to make
a dish so that Itzhak can bless his soul before he dies. Esav then rushed to do so. Rivka, who hears the plan calls Ya'akov and tells him to disguise himself as Esav to receive the blessing. Since Itzhak is very old and cannot see, their only problems are his other senses. Convinced by his mother, Ya'akov does so and somehow tricks Itzhak ("Voice of Ya'akov but hairy to touch and smelly as is Esav" with the help of some lamb skin). Short story short Esav gets there just in time to watch what is happening and gets very mad. Rivka convinces Itzhak that Ya'akov has to search for a wife in Aram, her home town, so that he doesn't know Ya'akov is actually fleeing from the wrath of Esav.
This whole scenario and the specific stories within it apply to me in so many ways. A lot of moral issues arise from the text and it's hard for me to choose one side or the other, although I don't think I need to. Some examples are how locals treated Itzhak during the difficult times of drought when he finds water in wells he had dug himself (well, his slaves), or how parents (madrichim?) pick favorites based on characteristics that in our Habonim dictionary are unjustifiably socially constructed.
Another example, that could be used to reflect on either personal interactions or ones of a bigger scale, is Ya'akov taking advantage of Esav in time of crisis. Not sure of the motive of Ya'akov's actions (perhaps revenge, jealousy), I find it provocative to require someone to swear to give up something as important as their birthright (for the time being) for some bread and stew in return, especially from your sibling. In modern Hebrew, the term "For a lentil stew" is used to describe a big concession made for an insignificant return. On the other hand, a promise made privately