Yitzchak and the Land
Adapted from Rabbi Braun’s sermon in 5767
Most of us realize that it is not what you do but who you are that is important but I would like to share with you an approach to the life of Yitzchak which hinges on that very question- what did he do? How did he earn his living?
To fully appreciate why this is important let us take a step back and look at the quickie version of Isaac’s life story.
Even the casual reader of the text should be troubled and bothered by the passivity and lack of creativity and action in Yitzchak’s life.
In both the beginning and the end of Yitzchak’s life he is the one being acted upon. In the beginning he is the sacrifice, and Eliezer is sent to find him his wife. At the end Yitzchak is manipulated by his wife and son.
There is only one chapter that deals with Yitzchak’s activities, chapter 26 and at first glance that as well seems to portray Yitzchak as simply a follower of Abraham. There is a famine, and he has to lie and say that his wife is his sister and, and he redigs Abraham’s wells and he makes a brit with Avimelech.
At this point the reader must be asking himself what in the world is going on? Is this our forefather Isaac? What is he really all about? What is his unique contribution?
To answer those questions, I want to share with you the general approach that is presented by Rav Yoel bin Nun, one of the foremost orthodox Bible scholars in Israel today. The article that he wrote would take us a series of classes to get through, but I want to share some of the highlights with you this morning.
He argues that by looking at a few previously unappreciated psukim you will not only gain a better understanding of the text and stories but of Yitzchak as well.
The question that he begins with is “what was the level of prosperity in Isaac’s house and how did he make his money?”
Ramban and Eben Ezra have a fascinating argument regarding Yitzchak’s financial well-being and Esav’s rejection of the bechora.
Eben Ezra maintains that Isaac was poor, he had squandered all of the money that was left to him by Avraham and therefore Esav sold the first born because it was not worth anything at all.
The ramban counters that it is unreasonable to believe that one person could lose all that money in so short a time, Isaac was indeed rich as was Avraham and Esav rejects the bechora because he didn’t see the value in the blessing of the first born.
I will spare you the textual proofs because we do not have the time and because they are not particularly convincing one way or the other. That being said the burden of proof seems to be on Eben Ezra; why should he think that Isaac was poor.
Although he does not say so explicitly it is very possible that the Torah’s description of Isaac’s occupation might hold the key.
There are a number of psukim that indicate that the family business of Terach was in trade and commerce and that Avraham and Lavan and Nachor had all entered the family business. They had cattle and camels and gold and silver and jewelry etc.
What did Yitzchak do?
Chapter 26
- Then Isaac sowed in that land, and reaped in the same year an hundredfold; and the Lord blessed him.
- And the man became rich, and gained more and more, until he became very wealthy;
- For he had possessions of flocks, and possessions of herds, and great store of servants; and the Philistines envied him.
Yitzchak was a farmer, and a very successful farmer at that. But he left the family business. And maybe the change in profession pushes the Eben Ezra to believe that Yitzchak had lost the other monies etc.
Here Rav Yoel brilliantly argues that 1. Money was not the impetus for the change in occupation and 2. Understanding this change is the key to understanding Yitzchak.
Avraham found God and came to the land. Yitzchak’s job was to further develop the connection to the land and thus he is the farmer. Farming not only connects you to the land but ensures that you stay put.
Thus, when Avraham encounters famine he goes to Egypt. When Isaac encounters famine God explicitly forbids him from leaving the land. He is to remain in the land and never sever his connection to it.
This also explains why Yitzchak engendered the most hatred and fighting from the phlishtim and the shepherds of Gerar. Firstly, the only profession, which is not transferable, in which you cannot simply pick up and leave when there is trouble is farming. Yitzchak could not go, he had to stay and fight. Secondly, it might specifically be his connection to the land that causes the extreme enmity.
There is so much more that is needed to complete the picture; the relationship between Isaac and Rivkah needs clarification, the relationship between Isaac and his 2 sons is perplexing (more on that at seudah shlishit) etc. But even from this one segment of the picture there is a lot to be learned and a lot that we gain.
- The one chapter that focuses on Isaac no longer portrays him as simply another Avraham. We now see him as the realization and fulfillment of that which Avraham began- the connection to Eretz Yisrael. Yitzchak is no longer passive but at least in the prime of his career he is active, strong and he is a fighter. This indeed is Yitzchak our forefather!
- One of Yizchak’s unique contributions to the legacy of our people is his great connection to the land of Israel. And so there really are sometimes when one’s profession does indicate a level of greatness.
Talk about history repeating itself. Once again, we have the merit to be a sovereign nation in Eretz Yisrael; we have an opportunity to connect to the land that Jews for hundreds of years could only dream of. As before, our attachment to the land has stirred up the hatred and enmity of our enemies in the region. And as before, we have to fight to hold onto our land. The question that Yitzchak should pose to us is “what is our connection to that land?” Even if we live here do we support the land, do we visit? Why did we buy in Turnberry and not in Israel? Something to think about as we read and learn from our forefather Isaac!
