"And your brother came with wisdom and took your blessing."
The translation of the word - mirma as “wisdom” is somewhat
unexpected, for mirma generally implies deception1. Yitzchak was unaware that Yaakov had been instructed
to take the blessings through Divine prophecy, and had no way of knowing
that his son had not acted with guile. What prompted Yitzchak to label
this seeming underhandedness an act of intelligence?
Equally puzzling is the Torah’s description of Yaakov as an Ish
Tam, a phrase which carries the dual meanings of “lacking guile”
and “uncompromisingly honest.” At first glance, neither description seems
appropriate. How can Yaakov be described in this way when throughout his
life, whenever he came in contact with crooked individuals, he
consistently found a clever, non-straightforward way to defend himself
from being swindled? As a result, he does not always come across as
truthful, for at times he had to employ shrewdness in order to protect
The answers to these questions can be found in a verse in Mishlei which
describes the Torah as follows: “I am wisdom, dwell with cunning, and find
out knowledge of evil intentions2.” The
message of these words is striking. The Torah bestows upon those who study
it unremittingly the insight to safeguard themselves from corrupt
individuals who may try to take advantage of them. Their ability to defend
themselves in this way does not contradict the Torah’s fundamental and
uncompromising dedication to absolute truth. Therefore Yaakov’s course of
action was in total harmony with his straightforward nature. In no way
does it suggest even the slightest taint of deceptiveness, for it stemmed
completely from the erudition and wisdom that Yaakov had acquired through
years of toiling in Torah3.
However, like other sections of the Torah, this wisdom has very precise
qualifications. Such behavior is only appropriate in the rare instances
when (as in the case of Yaakov), in order to fulfill the Torah, there is
clearly no other option than to act with cunning. Even then, the Torah
lays down exact parameters of what is permitted and what is forbidden.
Only someone well versed in these laws is capable of deciding when such
conduct is permissible. Anyone who oversteps these guidelines has
transgressed the will of the Torah.
One of these criteria is derived from the way that the Torah phrases the
prohibition against lying: “From a word of falsehood you should distance
yourself4.” In every situation, barring
none, one must distance himself as much as humanly possible from any iota
of falsehood5. Yitzchak recognized that
Yaakov had gone to extreme pains to act in complete accordance with the
Torah’s parameters of truthfulness. It was therefore clear to him that his
son’s behavior stemmed entirely from the wisdom of the Torah, and not from
a selfish desire to take the blessings for himself.
Therefore, in this instance “wisdom” is an accurate translation of the
word “mirma,” since Yaakov’s actions were in no way the result of a
dishonest impulse, but were purely a reflection of the wisdom that he had
acquired through his study of Torah6.
1 According to the translation of Onkeloth. 2 Mishlei 8:12. 3 According to the commentary of the Vilna Gaon on Bereshith
27:35. 4 Shemoth 23:7. 5 See essays entitled “Keep Your Distance II and III,” (pp.111
and 113) on Bereshith 20:12. 6 Heard from Rav Aryeh Kruskal. See article entitled “An Eye For
Deception,” (page 237) on Bereshith 34:13 for a similar application of