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Genesis 27:32 - Deception's tragic consequences unfold

Genesis 27:32 - בראשית 27:32

Hebrew Text

וַיֹּאמֶר לוֹ יִצְחָק אָבִיו מִי־אָתָּה וַיֹּאמֶר אֲנִי בִּנְךָ בְכֹרְךָ עֵשָׂו׃

English Translation

And Yiżĥaq his father said to him, Who art thou? And he said, I am thy son, thy firstborn ῾Esav.

Transliteration

Vayomer lo Yitzchak aviv mi-atah vayomer ani bincha bechorecha Esav.

Hebrew Leining Text

וַיֹּ֥אמֶר ל֛וֹ יִצְחָ֥ק אָבִ֖יו מִי־אָ֑תָּה וַיֹּ֕אמֶר אֲנִ֛י בִּנְךָ֥ בְכֹֽרְךָ֖ עֵשָֽׂו׃
וַיֹּ֥אמֶר ל֛וֹ יִצְחָ֥ק אָבִ֖יו מִי־אָ֑תָּה וַיֹּ֕אמֶר אֲנִ֛י בִּנְךָ֥ בְכֹֽרְךָ֖ עֵשָֽׂו׃

🎵 Listen to leining

Parasha Commentary

The Question of Identity in Yitzchak's Blindness

This verse (Bereshit 27:32) occurs during the pivotal moment when Yaakov receives the blessings intended for Esav. Yitzchak's question "Who art thou?" reflects both physical and spiritual dimensions according to Orthodox Jewish commentators:

  • Rashi explains that Yitzchak suspected something was amiss because the voice sounded like Yaakov's, yet the speaker claimed to be Esav. This created cognitive dissonance for Yitzchak.
  • Ramban suggests Yitzchak's blindness (mentioned earlier in the parsha) represents his inability to perceive Esav's true nature, while still being able to "hear" Yaakov's righteous voice.
  • Sforno notes that Yitzchak was testing the speaker, as he recognized a contradiction between the physical presentation (hairy like Esav) and the refined speech patterns of Yaakov.

The Claim of Firstborn Status

When the speaker declares "I am thy son, thy firstborn Esav," our commentators find deeper meaning:

  • Midrash Tanchuma states this was a moment of heavenly judgment, where Yaakov's words contained technical truth (as he had legally acquired the firstborn rights from Esav) while being potentially misleading.
  • Malbim analyzes the double identification ("thy son, thy firstborn") as an attempt to overwhelm Yitzchak's doubts by emphasizing both familial relationship and legal status.
  • Kli Yakar suggests the unusual phrasing hints at the complex moral dimensions of the episode, where truth and deception were intertwined according to divine providence.

Theological Implications

Traditional Orthodox interpretation views this interaction as part of Hashem's plan for establishing Yaakov as the spiritual heir:

  • Rambam in Moreh Nevuchim discusses how prophecy sometimes operates through apparently natural events, with Yitzchak's blindness serving as a vehicle for divine will.
  • Ba'al HaTurim notes gematria connections between key words in the verse and concepts of truth and blessing, suggesting deeper cosmic significance to the exchange.
  • Gur Aryeh (Maharal's commentary on Rashi) explains this moment as demonstrating that spiritual qualities (represented by Yaakov's voice) ultimately determine inheritance more than physical traits (Esav's appearance).

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Megillah 9a
The verse is referenced in the context of discussing the Greek translation of the Torah (Septuagint), where the sages note variations in translation, including this verse.
📖 Sanhedrin 89b
The verse is cited in a discussion about the deception of Isaac by Jacob, highlighting the moral and theological implications of the narrative.

Frequently Asked Questions

Q: Why did Yitzchak ask Yaakov 'Who are you?' if he thought it was Esav?
A: According to Rashi, Yitzchak sensed something unusual in the voice and asked 'Who are you?' because the voice sounded like Yaakov's, even though Yaakov was wearing Esav's clothes and had hairy arms like Esav (Genesis 27:22). This shows that Yitzchak had doubts despite the physical similarities.
Q: Why did Yaakov say 'I am your firstborn Esav' when he was really Yaakov?
A: The Midrash explains that Yaakov did not lie directly. When he said 'I am' (אני), he was referring to himself, and the rest ('your firstborn Esav') was said in an ambiguous way (Bereishit Rabbah 65:18). Additionally, some commentaries suggest that Yaakov was fulfilling his mother Rivka's instruction (Genesis 27:8-13), as she had received a prophecy that Yaakov was meant to receive the blessings.
Q: What lesson can we learn from this interaction between Yitzchak and Yaakov?
A: The Talmud (Makot 23b) teaches that truth is a fundamental value in Judaism. While Yaakov's actions were justified due to the unique circumstances and prophecy, we learn that honesty is always preferred. The commentaries emphasize that this episode was an exception, not the rule, and that deception is generally forbidden unless absolutely necessary for a greater purpose.
Q: Why was the blessing so important that Yaakov had to disguise himself as Esav?
A: Rambam (Hilchot Melachim 1:7) explains that the blessings Yitzchak gave were not just personal but had national and spiritual significance for the future of the Jewish people. Since Esav was unworthy (as seen in his earlier actions and attitudes), Rivka understood through prophecy that Yaakov needed to receive these blessings to fulfill his role as the spiritual heir of Avraham and Yitzchak.