Yitzchak/0

Yitzchak

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Religious Identity

Akeidat Yitzchak

What role did Yitzchak play during the Akeidah? Was he a willing participant or an unwilling victim?  Was the trial just as much (if not more) of a test for him as it was for Avraham?  These questions are intricately related to another set of unknowns in the text.  How old was Yitzchak during the event? Was he aware of the plan all along, or only at the last minute?

• Unknowing, unwilling victim – Ibn Ezra Bereshit First Commentary 22:6-8About R. Avraham ibn Ezrapresents Yitzchak as a youth, aged 13 or so during the episode,¹ and suggests that he was unaware of the plan,² and was forced to be sacrificed against his will.³
• Aware and willing participant – In contrast, many sources⁴ suggest that Yitzchak was an adult,⁵ fully cognizant of what was going on, and a totally willing participant.  R. Levi in Bavli Sanhedrin 89bSanhedrin 89bAbout the Bavli goes further to suggest that the entire idea to be offered as a sacrifice stemmed from Yitzchak himself!⁶
• Ambivalent – Bereshit Rabbah 56:456:4About Bereshit Rabbah takes a middle position, presenting Yitzchak as having doubts,⁷ calling to his father in the hopes that he will have mercy. Nonetheless, he ultimately goes "together" with Avraham to be sacrificed.

"Frum From Birth"

Yitzchak is the only of the Avot who is neither born into a polytheistic household (as was Avraham) nor later forced to live with the idolatrous members of his extended family (as was Yaakov). In fact, it seems that he never leaves Israel at all.  Moreover, when Yishmael appears to be a negative influence, he is removed from the home.⁸ How did this sheltered environment impact Yitzchak's religious identity? Though he was still exposed to the polytheism of Canaan, did this relative isolation make him more solid in his beliefs, or might it be that it is direct challenges to one's value system that actually strengthen one more in the long run?

Did Yitzchak keep all the mitzvot?

The issue has been hotly debated for generations. On one hand, Yitzchak lived centuries before the Torah was given and many of its laws would be meaningless to him, suggesting that he did not keep them. On the other hand, it seems paradoxical to conceive of one of the founders of a religion not observing even its most basic commandments. Though Yitzchak himself never appears to explicitly transgress any commandment, with the exception of circumcision. he also does not explicitly observe any. 

• For sources and a full discussion of the issue, see Avot and Mitzvot.

"וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה"

Bereshit 24:63 shares, "וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה". Commentators debate the meaning of this phrase and whether it refers to a religious or mundane pursuit:

• Prayer – Bavli Berakhot 26bBerakhot 26bAbout the Bavli⁹ explains that "לָשׂוּחַ" relates to the root שיחה, conversation, and suggest that the verse is sharing that Yitzchak had been praying.¹⁰ RambanBereshit 24:62About R. Moshe b. Nachman and ShadalBereshit 24:62About R. Shemuel David Luzzatto add that Yitzchak had specifically gone to "בְּאֵר לַחַי רֹאִי"‎¹¹ to pray as this was a sacred site where an angel had appeared. As such, the two verses highlight Yitzchak's special holiness and desire for solitude in relating to Hashem.
• Mundane pursuits – Ibn EzraBereshit First Commentary 24:63About R. Avraham ibn Ezra and RashbamBereshit 24:63About R. Shemuel b. Meir, in contrast, understand "לָשׂוּחַ" to be related to the word "שיח", plant. Thus, Ibn Ezra suggests that Yitzchak had gone for a stroll among the bushes, while Rashbam maintains that he had been planting in the field.  According to both, the verse is simply sharing how it came about that Yitzchak was nearby when Rivka arrived.
• Mourning – It is also possible that the field spoken of is "מְעָרַת שְׂדֵה הַמַּכְפֵּלָה" and that Yitzchak had gone to mourn his mother. If so, the verse is connected to the end of the story, "וַיִּקַּח אֶת רִבְקָה... וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ".

Unique Traits

• Businessman
• Agriculturist
• Passing on tradition

Family Life

Yitzchak and Avraham

How, if at all, was Yitzchak's relationship with Avraham affected by the Akeidah?

Yitzchak and Sarah

When Rivka weds Yitzchak, the texts shares, "וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ וַיִּקַּח אֶת רִבְקָה וַתְּהִי לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ."  What might this tell us about Yitzchak's relationship with his mother?

• Particularly close – RadakBereshit 24:67About R. David Kimchi and RambanBereshit 24:67About R. Moshe b. Nachman imply that the two were particularly close and even though several years had passed since his mother's death, Yitzchak was only consoled when he married Rivka.
• Not unique – Rashi Bereshit 24:67About R. Shelomo Yitzchakisuggests that Yitzchak's reaction to his mother's death was not necessarily unique, but is simply the "the way of the world."  One naturally clings to one's mother while alive and when she dies one gets comfort from one's wife.  If so, though, it is not clear why the Torah would need to go out of its way to share this fact.
• Longed for her righteousness and blessing – HaKekav VeHabballahBereshit 24:67About R. Yaakov Mecklenburg, working off the Midrash60:16About Bereshit Rabbah that Sarah's tent had been filled with blessings while alive,¹² suggests that it was Sarah's good deeds and the ensuing blessing that Yitzchak missed, and it was these that Rivka replaced.

Yitzchak and Yishmael

Yishmael is rejected and banished from home, while Yitzchak is chosen to inherit. How did this affect their relationship?  In contrast to the Yaakov and  Esav stories where Yaakov actively intervenes to get the birthright and blessing, Yitzchak is but a toddler when Yishmael is banished, and plays no part in the decision.

Yitzchak and Rivka

• Choosing a spouse¹³ – What were the main criteria when choosing Yitzchak's spouse? Was lineage, beliefs or character most important? For elaboration, see A Wife for Yitzchak.
• Lineage – Rashi and Rashbam claim that the most important factor was that the woman be related to Avraham.
• Beliefs – According to R. Saadia, proper belief was crucial.  Though Avraham's family, like the surrounding Canaanites, were idolatrous, there was more of a chance that they would convert than anyone else.
• Character – According to Ramban, R. Yosef ibn Kaspi, and Ran, in contrast, the most critical factor was that Yitzchak's wife have a generous and kind nature and be of upright moral character. Ran distinguishes between idolatrous beliefs which can be rectified through education and evil character traits which are ingrained and hereditary.  As such, it is the latter which is more important.
• Love, not at first sight? – Bereshit 24:67 speaks of Yitzchak and Rivka's marriage, sharing, "וַתְּהִי לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ".  Why does the text goes out of its way to state that Yitzchak loved Rivka, and why is this first mentioned only after the marriage?¹⁴
• The text might be highlighting that despite not having chosen Rivka on his own and not knowing her before the wedding, Yitzchak still loved her.
• R. Hirsch adds that the fact that love follows marriage shows how Rivka and Yitzchak's love grew with the years. As their marriage was not built on lust, but on compatibility and shared values, it grew with time.
• Communication gap? The story of Rivka's deceiving of Yitzchak to ensure that Yaakov received the blessing, raises an important question about the couple's relationship.  If they disagreed about their children and who deserved the blessing, why did thy not simply discuss the matter?
  
• Rivka insecure – Netziv claims that  from the first moment they met, Rivka felt unworthy of Yitzchak.  Thus, she never related to him as an equal and lacked the confidence to speak her mind to him.
• Compounded mistake – Ramban suggests that Rivka had not shared with Yitzchak the contents of the prophecy of "the elder shall serve the younger", either out of modesty, embarrassment for going to seek Hashem without permission, or a feeling that Yitzchak, being a prophet, would know the contents on his own. As time passed, though, it became more and more difficult to reveal the prophecy and its significance, especially given Yitzchak's love for Esav.
• Did communicate – It is also possible that the couple did discuss the issue, even multiple times, butt hat they simply were never able to reach a consensus.

Yitzchak and Sons

Bereshit 25:28 speaks of Yitzchak and Rivka's respective favoring of different sons: "יֶּאֱהַב יִצְחָק אֶת עֵשָׂו כִּי צַיִד בְּפִיו וְרִבְקָה אֹהֶבֶת אֶת יַעֲקֹב".  What made Yitzchak prefer Esav?  What does the reasoning given in the verse, "כִּי צַיִד בְּפִיו", suggest?

• Unaware of true nature – Many sources¹⁵ suggest that Yitzchak was unaware of Esav's truly wicked nature, because Esav tricked him into believing he was righteous.
• No preference – Radak suggests that, in reality, Yitzchak loved Yaakov more than Esav; the verse is simply saying that the only reason he liked Esav was due to the food he brought him. [Cf. Seforno who claims that the verse is only saying that Yitzchak also loved Esav,¹⁶ not that he preferred him.]
• Fed him delicacies / firstborn - Ibn Ezra, Rashbam, Ramban, and Shadal assert that Yitzchak's preference was related to the fact that he brought him delicacies, as the simple reading of the verse suggests. As these commentators do not posit that Esav had any grievous faults [Rashbam paints him as basically a neutral character], Yitzchak's thoughts were quite natural. The fact that Esav was the firstborn might have further influenced his inclination.   For elaboration, see A Portrait of Esav.

Possible Flaws

Passivity?

In several stories, Yitzchak appears to be acted upon, leading many to portray him as a relatively passive or weak character. Is this the only way to read these stories, and need his seeming passivity be viewed as a negative trait?

• Finding a wife – Bereshit 24 expounds at length about the search for an appropriate wife for Yitzchak. Somewhat surprisingly, Yitzchak is absent from almost the entire episode as Avraham sends his servant, rather than Yitzchak himself, to find the appropriate woman from Aram Naharayim.  Why does not Yitzchak himself go?
• Norm of the time – It is possible that it was simply the norm of the time for a father to arrange the marriage of his son, as marriages were often alliances between families and not just a relationship between a man and wife. [See חתן /  התחתן that in Tanakh, the two parties who are "מתחתן" are either the father of the bride and father of the groom or the father-in-law and son-in- law.  It is possible that the latter only occurs when a father is not in the picture.]
• Not allowed to leave Israel – R. Yitzchak in Bereshit Rabbah64:3About Bereshit Rabbah implies that after his near sacrifice during the Akeidah, Yitzchak took on holy status, like an "עולה תמימה", and it was prohibited for him to defile himself by leaving the sanctity of Israel.¹⁷
• Passive character – Several modern scholars,¹⁸ in contrast, suggest that Yitzchak's absence from the story relates to a larger trend in the Yitzchak narratives, his portrayal as a generally passive character, who follows his father rather than trailblazing on his own. This highlights his important role as a link in the chain and preserver of the tradition.  See Avraham and Yitzchak for further discussion.

Blessing Esav

Comparisons

Setting up foils is often a useful method to highlight the unique aspects of a character or story. What can be learned about Yitzchak from the following comparisons?

• Yitzchak and Yishmael
• Finding a wife by a well
• Avraham and Yitzchak

¹ He also brings an opinion of those who claim that Yitzchak was but five.  If so, he would not be mature and knowledgeable enough to either fully protest or fully agree.

² Ibn Ezra points out that when Yitzchak questions what is to be brought as a sacrifice, Avraham hides the fact that Yitzchak is the intended offering, and deceives him by saying, "Hashem will show us the sheep".

³ The fact that he needed to be bound might support the possibility that he was stuggling.

⁴ See, for example, JosephusAntiquities of the Jews 1:13:4About Josephus, Targum Yerushalmi (Neofiti)Bereshit 22:10About Targum Yerushalmi (Neofiti), Bereshit Rabbah56:456:8About Bereshit Rabbah, TanchumaVayera 23About the Tanchuma and RadakBereshit 22:8About R. David Kimchi.

⁵ According to Seder Olam Rabbah Yitzchak was 37.  Josephus presents him as 25 and Jubilees as 23.

⁶ He presents Yishmael as gloating to Yitzchak of his superior righteousness, that he was circumcised as 13, when already capable of protesting, while Yitzchak was a mere baby. Yitzchak responds that if Hashem asked, he would give not just one organ but his entire life.

⁷ In the Midrash these are expressed through the mouth of the Satan.

⁸ See Banishment of Hagar and Yishmael for this and other understandings of the story.

⁹ See also many other sources in its wake, including Bereshit Rabbah60:14About Bereshit Rabbah, RashiBereshit 24:63About R. Shelomo Yitzchaki, and RambanBereshit 24:62About R. Moshe b. Nachman.

¹⁰ They pointto Tehillim 102:1, "תְּפִלָּה לֶעָנִי כִי יַעֲטֹף וְלִפְנֵי ה׳ יִשְׁפּוֹך שִׂיחוֹ" as a prooftext.  Cf. R. D"Z Hoffmann who suggests that Yitzchak had been meditating or reflecting rather than praying itself.

¹¹ The previous verse shares, "וְיִצְחָק בָּא מִבּוֹא בְּאֵר לַחַי רֹאִי".

¹² In Rashi's abridged version: "כל זמן שהייתה שרה קיימת, היה נר דולק באהל מערב שבת לערב שבת, וברכה מצויה בעיסה, וענן קשור על האהל, ומשמתה פסקו, וכשבאת רבקה חזרו".

¹³ See below for a discussion of why it was Avraham rather than Yitzchak who dealt with his matchmaking.

¹⁴ Compare Yaakov, Shimshon and Michal, who are also said to love their spouses, but this is mentioned before the wedding.

¹⁵ See, for example, TY, Tanchuma, Rashi

¹⁶ This is in contrast to Rivka, who loved only Yaakov.

¹⁷ R. Yitzchak does not address our story specifically but rather the question of why Yitzchak does not go down to Egypt during the famine, but rather stays in Gerar.

¹⁸ See R. Altar, The Art of Biblical Narrative (New York, 1981): 52-54  and Dr. Yael Ziegler who elaborates on his writing in The Well Scene - A Betrothal. Cf. R"Y Grossman, "בין אברהם ויעקב בסיפורי בראשית", Megadim 27 (1997): 9-28, who does not speak about our story specifically but reads Yitzchak in the same manner.
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