2020/5780
In Parashat Balak, Balak describes Bilam’s request that he curse Bnei Yisrael, and then responds to said request, with the words, “Lecha Arah Li Ya’akov ULecha Zo’amah Yisrael Mah Ekov Lo Kabo Eil UMah Ezom Lo Za’am Hashem,” “‘Go curse for me Ya’akov, and go defame Yisrael.’ How can I curse what God has not cursed? How can I defame what God has not defamed?” (BeMidbar 23:7-8).
The Midrash expands upon Balak’s statement that he cannot curse what God has not cursed. The Midrash (BeMidbar Rabbah 20:19) adds, “BeSha’ah SheHayu Re’uyin LeHitkalleil Lo Nitkallelu KeSheNichnas Ya’akov Litol Et HaBerachah Nichnas BeMirmah... Mi SheMotzi Sheker MiPiv Eino Ra’ui LiKellallah?” “At the time when they were fit to be cursed, they were not cursed: When Ya’akov entered [Yitzchak’s tent] to take the Berachah, he entered with deceit... one who releases a lie from his mouth, is he not fit for a curse?” Yet Hashem did not curse Ya’akov, but rather ratified Yitzchak’s mistaken blessing! Thus, Balak concludes, there is no room for him to curse Bnei Yisrael at this point.
It is curious that the Midrash chose to link Balak’s opening description of Am Yisrael to the story of Ya’akov taking Eisav’s Berachah. Why did Chazal link these two events?
Perhaps the greatest attack on an institution is to say that it was conceived in sin, that its very creation was unforgivable. To make such a claim is to render the entire institution illegitimate, and its subsequent history of the entity irrelevant; nothing can atone for the iniquity of its existence, save for its elimination.
Bnei Yisrael, inasmuch as we are the Banim of the historical Yisrael, are exposed to the charge that our very existence as the bearers of the Abrahamic legacy was conceived in sin, that Ya’akov’s insertion of himself into Yitzchak’s tent and treacherous trickery render his selection illegitimate and negate the chosenness of Klal Yisrael. The Torah is adamant, though, that this position cannot be countenanced. Yitzchak’s acceptance of Ya’akov’s actions and designation of him as his spiritual successor, in which he prays, “VeYitein Lecha Et Birkat Avraham,” “And may [Hashem] give you the blessing of Avraham” (BeReishit 28:4), along with Ya’akov’s reconciliation with Eisav, in which he tells his older brother, “Kach no Et Birchati Asher Huvat Lach,” “Please take my blessing which has been brought to you” (BeReishit 33:11) and gives him hundreds of animals in a symbolic exchange of a blessing for a blessing, close the chapter on Ya’akov’s sin and allow us to turn the page on the injustice perpetrated by our forefather. Henceforward, no attempt to delegitimize us-- whether by Eisav, Bilam, or Khartoum-- holds any merit.