Rabbi Michael Rosensweig
Who is Yitzchak and what is his legacy?
"The actions of the Patriarchs are signposts to their descendents. (Maasei Avot Siman Le-banim )" This rabbinic perspective, which underscores the relevance of the intense study of Tanach, projects that a profound understanding of biblical personalities, particularly the unique individual legacies of the three avot, consititues an exercise in self-discovery, a glimpse into our own spiritual potential and destiny.
Of the three avot, Yitzchak is the least well-developed in the Torah. His story spans barely one parshah, in which he shares center stage with and is often eclipsed by the activities of others-- Avraham during the akeidah (binding of Yitzchak); Yaakov, Eisav, and Rivkah in the struggle over the birthright and blessings. Moreover, when we do encounter Yitzchak in the Torah, he emerges as a most enigmatic figure. Occasionally, he exudes majesty and charisma. This is exemplified by his willing participation in the akeidah and by his dramatic first meeting with Rivkah, in which she literally falls off her camel in his presence (Bereishit 24:64). In other contexts, however, Yitzchak appears to be at least partially manipulated by events that swirl around him and his role is almost transitional, the bridge between a father who was the celebrated founder of monotheism and a nation, and a son, Yaakov, whose evident achievements qualified him to bear the name and legacy of "Yisrael". Yet, Yitzchak's status and stature in Biblical literature and religious history is unquestioned, even as his contribution needs to be more fully assessed and understood. Who is Yitzchak really and what is his legacy?
The first verse in parshat Toledot (Bereishit 25:19) provides a clue to unraveling the puzzle of Yitzchak's development: "Eileh Toledot Yitzchak ben Avraham, Avraham holid et Yitzchak (These are the generations of Yitzchak son of Avraham; Avraham fathered Yitzchak)". This dual, apparently superfulous formulation establishes that Yitzchak's self-image, as his father's son, formed the the foundation of his conduct and character. This powerful identification with his father is reflected in the scant information the Torah shares of his life: his involvement with his father's wells; his approach to Avimelech, King of the Philistines etc.
Yet, his image of his father was shaped by the special circumstances and realities of his own life. After all, he only experienced the twilight of his father's career. Moreover, his primary interaction with his father took place in the absolutely unique and dramatic episode of the akeidah. The Torah, by repeating the phrase "vayeilchu shneihem yachdav (and the two of them traveled as one)" (Bereishit 22:6,8), emphasizes that this incomparable sacrifice cemented their relationship, inspiring the rabbinic insight that they approached the task with a singularity of purpose and commitment--" as one man with one heart". The Torah (Bereishit 22:6-10) strikingly repeatedly accents their status as father and son in these very verses that might be perceived by outsiders as the ultimate betrayal of that sacred bond because it is precisely in this context of ultimate religious commitment that their father-son relationship is most intensely manifest.
While Avraham, whom Yitzchak perceives himself emulating, returns after having met the challenge posed by the akeidah and reintegrates into a normal, even an anticlimactic routine- catching up with the family history of his brother Nachor (Bereishit 22:20)-, Yitzchak's fundamental religious personality was apparently profoundly reshaped by the event and implications of the akeidah. He could not simply put the experience behind him and rejoin society. He reappears in the Torah only three years later to encounter Rivkah (Bereishit 24:62). Some of the meforshim (see, for example, R. Bechai)) note that Yitzchak appears to have missed the funeral of his beloved mother, Sarah! Rabbinic tradition postulates that Yitzchak remained on Mount Moriah, the site of the akeidah, for an additional three years! Furthermore, the rabbis in the midrash (see, also, Rashi Bereishit 24:62) cite a tradition that Yitzchak returned to civilization in order to carry out another mission of personal heroism and sacrifice, this time on behalf of his father-- to reunite Avraham with Hagar, the very women Sarah had banished some years earlier!
For Avraham, the akeidah was a test, a confirmation and culmination of an ambitiously balanced religious life. For the young, impressionable Yitzchak, it was apparently a defining experience, one which accented the role of charismatic gestures, extreme sacrifices, and the supression of ego and personal need in the pursuit of spirituality. Rabbinic tradition attributes the quality of "gevurah", heroic self-control, to the Patriarch Yitzchak.
Yitzchak's singular approach to religion and life impacted upon his personal relationships as well. His charismatic, uncompromising approach accounts for the dramatic first encounter with his future wife, Rivkah. While she responded immediately to his presence, he reacted with reticence, only acknowledging and relating to her after she had established by entering Sarah's tent that she was the rightful successor to Sarah's legacy (Bereishit 24:67). Their marital relationship was unlike any of the other patriarch-matriarch models. It is apparent from parshat Toledot that they did not perceive their children similarly, nor did they even communicate explicitly on this critical issue.
Indeed, it is possible that Yitzchak's assessment of his children was also a function of his overall religious perspective. Yitzchak favored Eisav despite his apparent flaws because he was impressed with his dramatic, almost larger-than-life persona which might ultimately be channeled into charismatic, spiritually meaningful activities. The midrash notes that Eisav's name implies that he was already born in a developed state, and his shocking red hair and hairy skin certainly set him apart. His prodigious appetite might potentially be mobilized for spiritually heroic ends. Not until Yaakov took bold initiative to wrest the blessings away from Eisav, did his father appreciate the depth and complexity of his quieter, balanced commitment. The realization that he had misread the spiritual personalities and potentials of his two sons literally shook Yitzchak's world view (Bereishit 27:33). In this light, it is fascinating to note that rabbinic tradition traces Yitzchak's physical "blindness" (Bereishit 27:1) to the experience of the akeidah! It might be further suggested that this glorious episode, the source of his particular perspective on spirituality, "blinded" him to Eisav's fatal flaws, and to Yaakov's vast potential.
Yitzchak's legacy was truly a unique one. His character is less developed in the Torah than the other avot and his role more circumscribed precisely because he intensely pursued a singular heroic ideal of self-restraint and sacrifice. He is far from a transitional figure, as his name, special contribution, and singular orientation is validated several times a day in our tefillot, where prominent mention is made of "Elokei Yitzchak", alongside the other avot. The spiritual model of Yitzchak contributes enormously to our spiritual heritage, even though the more complex and balanced religious agenda of Yaakov, also named "Yisrael", is perceived to represent the ideal religious prototype.
Mankind and Yahadut is surely enriched by its legitimate diversity. The charismatic and wholly idealistic Yitzchak persona represents a critical element in the mosaic of religious society. He provides leadership, occasionally even sets the tone in confronting various crisis situations, and he balances other elements in the daily challenges encountered by society. Moreover, the Yitzchak typology accents motifs that need to be integrated into every individual -- idealism, heroism, the willingness to surrender and sacrifice for principle, the capacity to eschew compromises that reflect a lack of will, devotion, and true commitment.
Yet, as noted, it is Yaakov who emerged as the ideal Patriarch. He most successfully integrated both his father's idealism-heroism and his grandfather Avraham's consuming commitment to compassion, enabling him to address the complexities of life armed with a broader and greater spiritual vision. The contributions of all the avot are particularly relevant as we struggle to resolve the knotty social and spiritual issues that confront us in the beginning of the twenty-first century. The challenges posed by technological-scientific breakthroughs, the increasing gap between the wealthy and poor in society, the opportunities and problems engendered by the global village, the assault against traditional values and social norms all require intellectual, moral and spiritual leadership of the highest order. The fragmentation within the broad Jewish community and the destructive disunity that prevails even among Torah-committed Jews compounds the difficulties. Never has the need to integrate idealism, realism, activism, and a broader spiritual vision been more imperative than in our own age. May the biblical models of the avot, truly compelling and relevant, continue to inspire that leadership.