<HTML>On the issue of Ethics and Parshat Hashavua, we need to be careful not to
jump to conclusions. The Torah usually gives us facts, and lets us
understand the setting and background ourselves. The whole picture often
changes when viewed from a different perspective.
In a recent digest, I read criticisms of the "methods which Ya'akov and
Rivka employed (tricking an elderly blind father)." An example was made
from a Ramban in Parshat Vayera that we need not support our Avot in all
instances. Those comments brought to mind a number of questions and
thoughts on the issue that I would like to share:
1) The implication is made that the Ramban supports those who would be
critical of Ya'akov and Rivka in this instance. The opposite appears to
be true. If the Ramban himself felt that Ya'akov and Rivka acted
inappropriately, why does he not say so in his perush? To say that he is
critical elsewhere of Sara's actions is a flimsy premise to say that he
encourages criticism in this case. The statement that to abstain from
criticizing them is to be frumer than the Ramban is built on an
extrapolation and an assumption.
2) If Ya'akov and Rivka acted inappropriately, why was Yitzchak not
insulted when he realized what had happened? Why was he so relieved
(Rashi) and supportive of Ya'akov ("gam baruch yihyeh")?
3) Why didn't Rivka think of warning Yitzchak about Esav rather than
deceiving him? Why, when Ya'akov questioned his mother's plan, did he
say, "My father might feel me and find me out," and he didn't ask the
more obvious ethical questions? What were Ya'akov and Rivka's options at
that point? Would Yitzchak's life have been in danger had Esav returned
to find that Yitzchak had changed his mind?
Our question should not be, "Did they act appropriately?", but, "What
were their options, and why did they choose this one?"
4) The Torah says that Rachel was jealous of Leah, and Rashi says she was
jealous of her good deeds. In this case, jealousy is not a bad thing: it
motivates one to improve one's character and one's deeds. Perhaps the
same can be said of deception: it is not always bad. Ya'akov was an Ish
Tam, the opposite of Yode'a Tzayid. It is well known that Avraham, the
Ish Hachesed had to undergo the test of the Akeda, the opposite of
Chesed. Ya'akov was faced with a challenge of opposing the evil Esav
through deception, which was totally foreign to him. Being that he is
our father, his accomplishments enabled Jews throughout the centuries to
overcome all kinds of challenges, even those kind that are foreign to the
nation of Hakol Kol Ya'akov.
5) The Gemarah in Megilla 13b says that when Ya'akov asked Rachel to
marry him, she was worried that her father would not allow it. She asked
Ya'akov if it is permissible for Tzadikim to use deception. Ya'akov
responded with a quote from Shirat David, "Im navar titavar, v'im ikesh
titapal". "With the pure You act purely, with the corrupt You act
perversely". Ya'akov paskened that it is appropriate to act deceptively
with a Rasha.
6) The gemara in Yevamot 20a and Nida 12a says that one who transgresses
even a mitzva d'rabbanan is considered a rasha. If Ya'akov did something
wrong, is he then not considered a Tzadik?
Rabbi Chaim Kosofsky
Lubavitcher Yeshiva Academy
Longmeadow, Massachusetts</HTML>
