Parashat Toledot 5784

“Stop making sense, stop making sense
Stop making sense, making sense”
–Talking Heads, Girlfriend is Better (1983)

One of the rewards of reading the Torah in the original Hebrew is when we come across words that, in Hebrew, do not make much sense. Translations often try to recast such statements in a logical way. But it is their inherent nonsensical nature that often carries the message.

In this week’s Torah portion, Parashat Toledot, we find three exclamations that defy translation. They are expressions of pain, shock and confusion, all made where words fail.

The misalignment of language and meaning is hinted at in the very name of the parasha: “Toledot” – from a root meaning “birth, generations” – begins with infertility. These are the generations of Isaac,” we are told. This is immediately followed by, “Isaac pleaded with G-d on behalf of his wife because she was barren” (Gen. 25:19-21).

Finally, their prayers are answered, and Rebecca becomes pregnant. You would think this would be the happiest time of their lives, right? But now we are told about the great difficulty of her pregnancy:

“The children  וַיִּתְרֹֽצְצ֤וּ – ‘va-yit’rotzetzu’ – inside her” (Gen. 25:22) The commentators struggle with the word “va-yit’rotzetzu”. Rashi (11^th c.) says the word means “running, moving quickly” Hizkuni (13^th c.) says it means that “something is about to be broken”. In the Second Book of Chronicles, it is variously translated as “inflicted cruelties”, “oppressed”, “crushed”. Whatever it was, it wasn’t easy.

Unable to bear it any longer, Rebecca cries out in words laden with meaning, but beyond translation:

אִם־כֵּ֔ן לָ֥מָּה זֶּ֖ה אָנֹ֑כִי – “im ken lamah zeh anokhi”.
Literally, “if – such – why – this – me” (Gen. 25:22).

The Jewish Publication Society (JPS 2006) translates this as, “If so, why do I exist?”
The Koren Bible renders, “If it be so, why am I thus?”
Metsudah (2009) translates it as: “If this is so, why did I desire this?”

But I think the Torah meant what it said:
אִם־כֵּ֔ן לָ֥מָּה זֶּ֖ה אָנֹ֑כִי – “if – such – why – this – me.”

What does Rebecca do? Where can she turn in her suffering? Let’s save that for later.

Suffice it to say that Rebecca learns that two nations are in her womb, and the elder will serve the younger. (Gen. 25:23)

This leads to the second of the Parasha’s enigmatic expressions. Believing that Isaac will bless the elder (Esau) and not the younger (Jacob) , Rebecca instructs Jacob to disguise himself as Esau and receive the blessing from his blind father.[i] (Gen. 25:33) Despite the disguise, Isaac questions who stands before him. “Which of my sons are you?” he asks. (Gen. 27:18)

Jacob replies: אָנֹכִי֙ עֵשָׂ֣ו בְּכֹרֶ֔ךָ – Anokhi Esav Bekhorekha” (Gen. 27:19). This would appear to mean, “I am Esau, your first born”. Rashi, however, tells us that Jacob is playing with words here, inserting a pause between the clauses: “I am he that brings food to you. [Pause]. Esau is your first-born.”

The Koren Bible takes an ambiguous tone: “I am. Esau thy firstborn.”

After bidding the mystery son to come closer so that he may feel him, Isaac expresses the disconnect of words and meaning, saying, “The voice is the voice of Jacob, but the hands are the hands of Esau.” (Gen. 27:22). Isaac again asks, “Are you really my son Esau?” To which Jacob replies simply, “I am” – taking care not to say the name Esau. (Gen. 27:24)

Apparently mistrusting words, Isaac brings his four available senses to bear. Having employed the senses of hearing and touch, Isaac eats the proffered food – thereby using the sense of taste. Then he kisses his son and invokes smell: “The smell of my son is like the smell of the fields.” (Gen. 27:27) Earlier we learned that Esau was, “a man of the fields.” (Gen. 25:27) Finally convinced, Isaac blesses Jacob.

Immediately after Jacob departs, Esau appears, saying, “Let my father sit up and eat of his son’s game, so that you may give me your innermost blessing.” (Gen. 27:31) Confused, Isaac asks, “Who are you?”  To which Esau replies, “I am your son, Esau, your first born.” (Gen. 27:32)

Isaac is suddenly seized with violent trembling, and exclaims:

מִֽי־אֵפ֡וֹא ה֣וּא הַצָּֽד־צַ֩יִד֩ – “Mi eifoh hu hatzad tzayid”.
Literally, “who – where – he – the one who hunted game” (Gen. 27:33)

The translators attempt to make sense of these words. Jewish Publication Society (2006), and most others, offers: “Who was it then that hunted game and brought it to me?”

Again, I believe the Torah expresses exactly what it means to convey:
מִֽי־אֵפ֡וֹא ה֣וּא הַצָּֽד־צַ֩יִד֩ – “who – where – he – the one who hunted game”.

When Isaac tells Esau that the blessing must remain with the person Isaac already blessed, Esau reacts with an expression so untranslatable that the Torah foregoes the use of words:

וַיִּצְעַ֣ק צְעָקָ֔ה גְּדֹלָ֥ה וּמָרָ֖ה עַד־מְאֹ֑ד – “He cried a cry great and exceedingly bitter.”(Gen. 27:34)

This is followed by Esau’s emotional plea for his own blessing: “Bless me too, Father!” (ibid.)

Isaac quickly regains his powers of reason, and realizes what has happened: “Your brother came with guile and took away your blessing.’” (Gen. 27:35)

Esau again pleads for a blessing: “‘Have you not reserved a blessing for me?’” (Gen. 27:34)

Isaac again answers rationally: “I have made him master over you: I have given him all his brothers for servants, and sustained him with grain and wine. What, then, can I still do for you, my son?” (Gen. 27:37)

Yet a third time, Esau cries out to be blessed: “‘Have you but one blessing, Father? Bless me too, Father!’ And Esau wept aloud.” (Gen. 27:38)[ii]

Finally, Isaac blesses Esau, promising him the fat of the earth and the dew of heaven, but adding that he shall live by the sword and (generally) serve his brother. (Gen. 27:39)

Nonetheless, Esau’s anger is not assuaged. He bears a bitter grudge and vows revenge. (Gen. 27:41)

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We have all had moments in our life that defy our ability to express them in words. Moments of grief. Moments of pain. And, yes, even moments of joy. At these times, there may be only thing over which we have any power: How we respond.

Our Parasha offers three models of reaction to life’s inexpressible moments.

Esau is overwhelmed by emotion.

Isaac employs reason.

And what is Rebecca’s reaction?

Many of us know people who – when they have experienced moments beyond words – turn away from G-d, or remain forever angry with G-d. In the Book of Job, after he is struck with fathomless troubles, Job is advised by others to lash out against G-d.

What does Rebecca do in her unbearable suffering?

וַתֵּ֖לֶךְ לִדְרֹ֥שׁ אֶת־ה – Vateiled lidrosh et Hashem
“She went to inquire of G-d.” (Gen. 25:22)

Faced with the inexpressible, Rebecca turns towards G-d.

Esau responds emotionally.
Isaac responds rationally.
Rebecca responds spiritually.

I bless us all that,
in our untranslatable moments (may they be few and tempered),
we are – if not at first, then eventually –
able to take the path of our matriarch Rebecca.
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[i] Recall that Esau had earlier sold Jacob the birthright. (Gen. 25:34)

[ii] Esau’s repeated use of the word “Father” may have struck a deep emotional chord with Isaac. This word figure prominently in the only reported conversation between Isaac and Abraham, uttered at the seminal moment in Isaac’s life:“Abraham took the wood for the burnt offering and put it on his son Isaac. He himself took the firestone and the knife; and the two walked off together. Then Isaac said to his father Abraham, “Father!” And he answered, “Yes, my son.” And he said, “Here are the firestone and the wood; but where is the sheep for the burnt offering?” And Abraham said, “It is God who will see to the sheep for this burnt offering, my son.” And the two of them walked on together.” (Gen. 22:6-8)
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Rabbi Greg Schindler (AJR 2009). While at AJR, he was honored to serve as President of the Student Association. He is a community rabbi in Westport, CT where he conducts classes in Talmud and Tanakh. He has led Children’s High Holiday services for over 20 years. Each year, he writes and directs a new Yom Kippur comedic play based on the Book of Jonah , including “Jonah-gan’s Island”. “Batmensch”, “SpongeJonah SquarePants”, “Horton Hears an Oy” and more.