Bereishit – Genesis 25:19-28:9
November 21, 2009 – 4 Kislev 5770
Rabbi Mario G. Gurevich
Beth Israel Synagogue, Aruba
Everyone knows that the Torah’s descriptions are realistic, and even stark. The Torah never tries to minimize the errors of its characters, not even for the key characters, nor does it mythicize its heroes.
Perhaps there is no other text where this is as visible as in the description of our patriarchs, who despite their serving as models on whom we should found our origins and identity, are presented as the human beings they actually were, with virtues and weaknesses.
In the case of Isaac, our second patriarch, this is true not only regarding what is said about him, but also what is not said. In general, Isaac is never the main character in any story that concerns him, but rather a supporting actor, in the context of his parents, his wife or his children.
Knowing this, commentators wished to see in Isaac what we would call today “post-traumatic stress”. Isaac never fully recovered from the terrible experience of being tied by his own father on a sacrificial altar, and seeing the knife about to be plunged into his chest.
Rashi even suggests that the blindness that appears in this week’s parashah, had its origin in the tears shed by the angels, that fell into Isaac’s eyes, when the angels saw him tied and ready for sacrifice.
Reading the lines of Parashat Toldot that refer to the episode of the failed blessing of Esau, Isaac’s beloved son, and the one that Jacob received through deceit with the complicity of his mother, we see the complicated relation between a father “blinded” towards Esau’s true character, and his obvious lack of the skills and spirituality needed to be the heir of a chain of faith, and a Rebecca absolutely devoted to such cause, even before her marriage to Isaac, who takes on the leadership that her husband lacks, in order to ensure that the worthy son will be the spiritual heir, passing on the idea of divinity inherited from his grandfather Abraham.
Nevertheless, there is another image of Isaac: the person who restores the wells that had been covered by the Philistines, after which he perceives God, Who addresses him as the God of his father.
Despite his traumas, Isaac was not a stranger to his father’s faith. He had to overcome, at least, the scars of his terror, understanding the distressed silence of his aloof father, and the meaning of the entire event.
Only after he did this, did Isaac return to the sealed wells, to remove the rubbish that had covered and corrupted them, and drink once more from their holy waters.
That is why we can identify with Isaac, because he, in spite of his traumas and like many of us, was able to defeat his fears and inertia, going back to the treasure of the sources that should never be lost.
Shabbat Shalom,
Rabbi Mario Gurevich
Perhaps there is no other text where this is as visible as in the description of our patriarchs, who despite their serving as models on whom we should found our origins and identity, are presented as the human beings they actually were, with virtues and weaknesses.
In the case of Isaac, our second patriarch, this is true not only regarding what is said about him, but also what is not said. In general, Isaac is never the main character in any story that concerns him, but rather a supporting actor, in the context of his parents, his wife or his children.
Knowing this, commentators wished to see in Isaac what we would call today “post-traumatic stress”. Isaac never fully recovered from the terrible experience of being tied by his own father on a sacrificial altar, and seeing the knife about to be plunged into his chest.
Rashi even suggests that the blindness that appears in this week’s parashah, had its origin in the tears shed by the angels, that fell into Isaac’s eyes, when the angels saw him tied and ready for sacrifice.
Reading the lines of Parashat Toldot that refer to the episode of the failed blessing of Esau, Isaac’s beloved son, and the one that Jacob received through deceit with the complicity of his mother, we see the complicated relation between a father “blinded” towards Esau’s true character, and his obvious lack of the skills and spirituality needed to be the heir of a chain of faith, and a Rebecca absolutely devoted to such cause, even before her marriage to Isaac, who takes on the leadership that her husband lacks, in order to ensure that the worthy son will be the spiritual heir, passing on the idea of divinity inherited from his grandfather Abraham.
Nevertheless, there is another image of Isaac: the person who restores the wells that had been covered by the Philistines, after which he perceives God, Who addresses him as the God of his father.
Despite his traumas, Isaac was not a stranger to his father’s faith. He had to overcome, at least, the scars of his terror, understanding the distressed silence of his aloof father, and the meaning of the entire event.
Only after he did this, did Isaac return to the sealed wells, to remove the rubbish that had covered and corrupted them, and drink once more from their holy waters.
That is why we can identify with Isaac, because he, in spite of his traumas and like many of us, was able to defeat his fears and inertia, going back to the treasure of the sources that should never be lost.
Shabbat Shalom,
Rabbi Mario Gurevich
…………………………………….
TOLDOT 5770
Bereshit – Génesis 25:19-28:9
21 de noviembre, 2009 – 4 de Kislev, 5770
Rabino Mario G. Gurevich
Sinagoga Beth Israel, Aruba
Es bien sabido que la Torá es realista, y hasta descarnada, en sus descripciones. En ningún momento intenta minimizar los errores aun de sus personajes principales, o por el contrario, mitificar a sus héroes.
Tal vez en ningún otro texto es esto más visible que en la descripción de nuestros Patriarcas, que pese a ser los modelos en los cuales debemos sustentar nuestros orígenes e identificación, son presentados en el texto como los humanos que en realidad fueron, con sus virtudes y flaquezas.
En el caso de Isaac, nuestro segundo patriarca, esto es cierto no solo en lo que de él se dice sino también en los silencios. Prácticamente, en ningún relato sobre Isaac es él el protagonista primario, sino más bien una figura “del reparto”, asociada ora a sus padres, ora a su esposa o a sus hijos.
Los comentaristas, al tanto de este hecho, quisieron ver en Isaac lo que hoy llamaríamos estado de “stress post-traumático”. Isaac nunca se recuperó del todo de la terrible experiencia que tuvo que ser para él, verse amarrado por su propio padre sobre un altar de sacrificio, y ver el cuchillo a punto de ser clavado sobre su cuerpo.
Rashi incluso sugiere que la ceguera de la que hoy nos habla la parashá, tuvo su origen en las lágrimas derramadas por los ángeles cuando lo vieron atado y listo para el sacrificio, y que cayeron en los ojos de Isaac.
Leyendo las líneas de la parashá de Toldot en cuanto al episodio de la fallida bendición de Esaú, el hijo amado por Isaac, y la que recibe Yaacov mediante engaño y con la complicidad de su madre, vemos la complicada relación entre un padre “ciego” ante el verdadero carácter de Esaú y su evidente carencia de las dotes y espiritualidad necesarias para ser el sucesor de una cadena de fe, y una Rebeca totalmente consagrada a esa causa, aun desde antes de su matrimonio con Isaac, que asume el liderazgo ausente en su esposo, para asegurarse de que el hijo merecedor sea el heredero espiritual, el transmisor de la idea de la divinidad recibida de su abuelo Abraham.
Sin embargo, hay otra imagen de Isaac: aquel que restaura los pozos que habían sido tapados por los filisteos, tras lo cual percibe a Dios, que se dirige a él como el Dios de su padre.
A pesar de sus traumas, muy comprensibles por cierto, Isaac no fue extraño a la fe de su padre. Debió, eso sí, luchar para vencer las cicatrices de su terror, entender el silencio angustiado de su distante padre y el significado de todo el evento.
Sólo después de eso, regresó Isaac a los pozos sellados, para remover los desechos que los habían cubierto y contaminado, y beber nuevamente de sus aguas sagradas.
Esa es nuestra identificación con Isaac, quien a pesar de sus traumas y al igual que muchos de nosotros, fue capaz de vencer temores e inercia, y regresar al tesoro imperdible de las fuentes.
Shabat Shalom,
Rabino Mario Gurevich
