Ma'ase Avot, Siman La'banim
Despite our 'technical' explanation for Yitzchak and Rivka's behavior in this week's Parsha, a more fundamental question remains: Why must the bechira process be so complex? In other words, why is it that at the very inception of our national history, trickery must be employed for us to arrive at our divine destiny?

Although this is a very difficult question to answer, one could suggest that this entire episode may carry an important message concerning how to relate to the nature of our physical world and leadership.

Indeed, to become a nation, there are times that the 'aggressive' qualities of an "ish sadeh" are needed. However, there is a popular notion that these physical responsibilities should be delegated to the "ish sadeh" and to one who is only an "ish sadeh", leaving the spiritual realm alone to the delicate "ish tam". Yitzchak's original intention to bless Esav may reflect this notion. After all, Yaakov, the "ish tam" was not yet fit to receive the blessing of prosperity and leadership.

Therefore, to secure that blessing, it was necessary for Yaakov to first don the 'hands of Esav.' To establish God's special nation, there are times when it is necessary for the "ish tam" to take on the responsibilities of the "ish sadeh". Separating these responsibilities between two sons reflects the notion that spirituality cannot be found in the physical world of establishing a nation.

At the time of these "brachot", Yaakov himself is not yet ready to become an "ish sadeh". But sooner or later he will need to be able to blend these qualities. Later in his life, before he returns to Eretz Yisrael, Yaakov must finally confront the 'angel of Esav,' this time without trickery, to prove that he is indeed worthy of that leadership task. Nonetheless, it is significant that the primal character of Am Yisrael is that of Yaakov, the "ish tam."

Even though many situations in our history will arise when we must don the 'hands of Esav' - when we must act as an "ish sadeh" - our dominant trait must always remain that of an "ish tam." For when Am Yisrael enjoys prosperity and political leadership, it is only for them to provide mankind with spiritual guidance.

Throughout our history, even though we must periodically 'don the hands of Esav,' our voice must always remain 'the voice of Yaakov!' [see 27:22]