Despite the Dishonor of His Name
What does it take to dishonor the Name of YHVH? Do we dishonor the Creator’s Name by uttering it, as the Rabbinic tradition teaches, or there is something else? When Yitschak became old, he called Esav his elder son and said to him to hunt wild game for him and make him a tasty dish in order that he would bless him. Rivkah overheard Yitschak’s words and conspired to change her husband’s blessing in favor of Ya’akov. Her plan was her favorite son Ya’akov was to replace Esav in the blessing. In return Ya’akov did all that his mother told him to do in order to trick his father.
When we reflect, we should note first that when time came for Ya’akov to bestow blessings on his sons, there was no mention of a double portion being given to the older son, nor was there any mention of the Covenant Land promised to Avraham and to Yitschak. Therefore, it is important to understand that the blessing Ya’akov wanted to give to Esav was not a deathbed final will, but it was simply a father desiring to bless his son.
Second, we should know that it was not up to Esav and Ya’akov to sell and buy birthright as if they had that authority to do it. It was their father’s right to bestow it. Also, we should note that it is very possible that Rivkah remembered the prophecy given to her (Gen 25:22-23) that the older should serve the younger, and she started seeking to fulfill it by whatever means necessary. We should remember that Sarah tried to fulfill the prophecy regarding her only son Yitschak, whose consequences her offspring are still paying to this very day. Having said all that, we are coming to the moment when Ya’akov entered his father’s tent to steal the blessing. Or was this his intent?
And Ya’akov said to his father, “I am Esav your first-born, I have done as you said to me. Please rise, sit and eat of my wild game, so that your being might bless me.” (Gen 27:19)
Here we need to say that many of the rabbis, seeking to whitewash Ya’akov’s deed, have found a possible hesitancy not to lie to his father. They point out a possible difference in the punctuation in verse 19:
“Jacob approached his father. Isaac asked, “Who are you, my son?” Jacob replied, “I Esau your firstborn,” which could be punctuated in two ways, with different meanings. It could be read, “It is I, Esau, your firstborn,” which is how Jacob hoped Isaac would understand his words. Or, it could be read, “It is I, Esau is your firstborn,” which is a true statement. Thus, Jacob fulfilled his mother’s instructions while not telling an outright lie (Rashi; see Mizrachi). The te’amin (cantillation notes) support this second reading, for the pashta above (the final yud of the word anokhi “I” אָנֹכִי֙ ) indicates a slight pause”. (VeChur LaZahav).
We should remember that there are no punctuation marks in Hebrew, and the cantillation note that supports such a reading is a scribal insertion. That is not to say that their argument is invalid. Nevertheless, regardless of how well-intentioned Ya’akov might have been in that moment, the fact of the matter is that he deceived his father.
But Yitschak said to his son, “How is it that you have found it so quickly, my son?” And he said, “Because Yehovah your Elohim brought it to me.” (Gen 27:20)
In the translations where we find the explicit Name substituted with “LORD” the real meaning of what Ya’akov said is lost. But when this verse is translated correctly showing the explicit Name, it acquires its real meaning; meaning which we see below. Nevertheless, with this Ya’akov blew off his disguise. Yitschak must have caught this because Esav would have never spoken the Name of his father’s Elohim. Only the righteous Ya’akov could have done that. In Midrash Rabbah we read:
“As soon as Jacob said these words, Isaac said to himself: “I know that Esau does not mention the name of the Holy One, blessed be He; since this one does mention Him, he is not Esau but Jacob.” Since Jacob spoke thus, Isaac said to him: “Come near, please, that I may feel you, my son, whether you are really my son Esau or not.” (Midrash Rabbah)
Deceiving his father however was not the worst thing he did. Not only Ya’akov deceived his father (intentionally or not), but the worst thing he did was that he used falsely the Name of YHVH to do it. First, he conspired [with his mother] to deceive his father, and then he actually did it by using YHVH’s name falsely. Thus, he dishonored and profaned the Name of YHVH. For more insight on what it means to profane the Name, the reader may refer to the article Honor the Name. Nevertheless, Yitschak did not recognize him and blessed him (Gen 27:23).
Now, let us summarize what happened in Yitschak’s tent. Ya’akov disguised as Esav entered his father’s tent to seek blessings. As soon as he opened his mouth to speak, his father was already in doubt whether this was Esav. Yitschak may be old and with an impaired vision, but he was not a fool. He could still distinguish one from the other.
Yitschak started testing him, but Ya’akov made his crucial mistake as he uttered the Name of YHVH, which his brother Esav would have never done. This must be enough for Yitschak to reject him, but something happened in the tent, and he blessed him instead. We may ask the question as to how it was possible that Yitschak was not able to recognize his son Ya’akov. In our help comes the Book of Jubilee where we read in Chapter 26:18:
and he discerned him not, because it was a dispensation from heaven to remove his power of perception and Yitzhak discerned not, for his hands were hairy as his brother Esav’s, so that he blessed him.
What do we learn from the whole story and why it was given to us to know? This is why. Here we see the mercy of YHVH Elohim of Avraham, Yitschak, and Ya’akov. The Highest was merciful and let Yitschak bless his son Ya’akov despite the dishonor of His Set-apart Name YHVH.
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This page contains sacred literature and the Name of the Creator. Please, do not deface, or discard, or use the Name in a casual manner.