Field Study

In the opening details of the generations of Isaac and Rebecca in this week’s portion of Toldot, Esau is introduced to us as a man of the outdoors, the field, and Jacob his twin brother as more of an “indoor” kind of guy, 25:27

וַֽיִּגְדְּלוּ֙ הַנְּעָרִ֔ים וַיְהִ֣י עֵשָׂ֗ו אִ֛ישׁ יֹדֵ֥עַ צַ֖יִד אִ֣ישׁ שָׂדֶ֑ה וְיַעֲקֹב֙ אִ֣ישׁ תָּ֔ם יֹשֵׁ֖ב אֹהָלִֽים׃

When the boys grew up, Esau became a skillful hunter, a man of the outdoors, the field; but Jacob became a mild man, dwelling in tents. 

This portrayal of Esua bears a disconcerting resemblance to his father Isaac, as some of the defining moments in Isaac’s life occur in the field.

We will recall from last week’s portion of Chayei Sarah, 63:24

וַיֵּצֵ֥א יִצְחָ֛ק לָשׂ֥וּחַ בַּשָּׂדֶ֖ה לִפְנ֣וֹת עָ֑רֶב וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּ֥ה גְמַלִּ֖ים בָּאִֽים׃

And Isaac went out walking, (in order to pray) in the field toward evening and, looking up, he saw camels approaching.

In this week’s portion of Toldot, the field continues to play a consequential role. We are gathered by the death bed of Isaac, he wishes to bless his (firstborn) son Esau, Rebecca contends that Jacob must be the recipient. She orchestrates the allusion, where Jacob will be thought of as Esua. The tension is palpable as Isaac, perturbed and confused, attempts to verify the true identity of the son who stands before him for his blessing. Finally he appears to be persuaded, and it is the field that wins him over,27:27;

 וַיִּגַּשׁ֙ וַיִּשַּׁק־ל֔וֹ וַיָּ֛רַח אֶת־רֵ֥יחַ בְּגָדָ֖יו וַֽיְבָרֲכֵ֑הוּ וַיֹּ֗אמֶר רְאֵה֙ רֵ֣יחַ בְּנִ֔י כְּרֵ֣יחַ שָׂדֶ֔ה אֲשֶׁ֥ר בֵּרֲכ֖וֹ יְהוָֽה׃

And he (Jacob) went up and kissed him. And he (Isaac) smelled his clothes and he blessed him, saying, “Ah, the smell of my son is like the smell of the fields that God  has blessed…”

Isaac is captivated by the memories and fragrances of the field, they encapsulate his identity, his landscape and the connection to the land that he, unlike his father and his descendants, never left. The Midrash, Tanchuma Buber, brings proof texts that equate the Field to Zion. Yalkut Shimoni, drawn to the enthralling description of “The field that God has blessed”, understands this as referring to the Garden of Eden. 

Isaac in his confusion about the identity of his children is grounded through his connection to the land. The trope is fortuitously familiar. As many sit round their Thanksgiving tables, there may well be skepticism regarding the identity, and opinions of one’s children. The resolution and conviction of Isaac is telling and timely. Our identity, our foundational stories and experiences are inextricably linked to the Land, that is the basis and rationale that foster and inform Zionism! Such unabashed  pride is the outgrowth and manifestation of the “Toldot”, the generations and stories that make up the lives and experiences of Isaac and Rebecca. Let us celebrate and own that legacy rather than shy away from it. That too ought to inspire our Thanksgiving.