Undoubtedly, the most troubling feature of Parashat Toledot is Yitzchak's decision to afford Esav a special blessing. How could he have selected Esav over Yaakov? Needless to say, several different approaches have been offered by commentators throughout the centuries. Yesterday we looked at the Abarbanel's theory, that Yitzchak's judgment was clouded by his love and affection for Esav. Others, however, refuse to accept the fact that Yitzchak was misled into making such a grave error. They have therefore come up with other explanations as to what Yitzchak had in mind.
One such explanation is offered by the Netziv. Whether one takes his approach as "peshat" (the primary reading of the text) or "derash" (homiletic interpretation), his insightful comments on this incident mark an important contribution to the rich literature that exists concerning this most fascinating story.
The Netziv claims that the value of "gemilut chasadim," of performing kindness to others, clearly and unquestionably exists among all people, not only within Benei Yisrael. However, a basic distinction exists between the nature of kindness in our nation and that performed by other peoples. For us, chesed belongs to the broader framework of Torah and mitzvot, our religious obligations. Our kindness towards others is prompted not only by the natural, universal ethic of helping people, but also by the divine command. Just as we observe Shabbat and kashrut and eat matza on Pesach, so do we make an effort to assist those in need. Other nations, however, follow the path of kindness as a universal, instinctive value, unrelated to theology.
While God rewards both forms of kindness, this reward differs from one to the next. Other nations are rewarded "be-derekh ha-teva," through natural means. God, the supreme Ruler over the natural order, manipulates nature in such a way to grant blessing to those deserving and punish those worthy of such. Am Yisrael, however, work by a different system. We follow the Torah, given to us directly by the Almighty, and therefore our reward operates outside the limited framework of the natural order. Just as the Torah is supernatural, so is God's relationship to us when we follow the Torah.
The Netziv argues, as do many others (e.g. the Radak and Malbim, unlike the Ramban, Abarbanel and others), that Yitzchak never intended to name Esav his successor as the perpetuator of the covenant of Avraham. That Yaakov would follow Yitzchak as patriarch of God's special nation was never in question. However, Yitzchak, out of his love for Esav, wished to bestow upon him a special blessing of prosperity and success within the natural order. He wished him reward for the chesed he performs even though it does not involve any religious awareness or bear any spiritual quality.
Rivka, however, wanted this blessing for Yaakov. She foresaw that there will be times - the Netziv points in particto the period of the wicked king Achav - when Benei Yisrael would abandon the Torah but still maintain high moral and ethical standards. She wanted to ensure that even during such periods Benei Yisrael would earn reward, albeit from within the natural framework. Indeed, during the time of Achav the Northern Kingdom resorted to idolatry but worked harmoniously together to create a just and socially stable society. Sure enough, the kingdom enjoyed almost unprecedented peace and prosperity. This guarantee of "natural reward" resulted from Yitzchak's blessing to Yaakov, assuring us rewards for our ethical behavior even during our spiritually dark periods.