Parsha: Why Was Yitzchak Blind

Rav Yehuda Turetsky

The Torah (Breishit 27:1) tells us that Yitzchak became blind as he got older. This is certainly important information; it sets the stage for much of what will happen between Yaakov and Esav. Each wants their father’s blessing, and Yitzchak’s inability to see facilitates Yaakov's success in securing the Bracha.

Why did Yitzchak become blind? From the simple Peshat of the Pasuk (see Rashbam and Rabbeinu Bechai ad loc), it seems as if it was merely the result of old age. Yet, Chazal and many of the subsequent commentators list more than ten different explanations for Yitzchak’s blindness. What follows is attempt to categorize many of the different suggestions.

1. Some suggest that Yitzchak became blind as a form of punishment or direct result of negative conduct. The Talmud (Megilah 28a) states that he became blind because he looked directly at the face of Esav, his wicked son. The Medrash (Breishit Rabba 65:7) critiques him for receiving a “bribe” from Esav, as the Torah teaches that he loved Eisav because Eisav was “Tzayad BiFiv” (Breishit 25:28). Seforno (ad loc) similarly maintains that Yitzchak was punished because he failed to protest against his son’s evil actions.

2. Others understand that Yitzchak became blind not because of a mistake he made, but because of the positive life he lived. Ritva (Yoma 28b) writes that Yitzchak went blind because he was so dedicated to Torah throughout his life.  As the Talmud (Sanhedrin 26b) teaches, Torah makes a person weaker. Yitzchak’s lifetime of diligence took a toll on his physical health.

This approach highlights a powerful idea. Yitzchak suffered later in life as a result of his piety and holiness. He was so dedicated to Torah that it weakened his body. While it would always be easier and simpler if every good deed was immediately rewarded and had exclusively positive ramifications, Ritva’s perspective reminds us that the world can be more complex than that.  At times, one must engage in positive behavior in spite of the potential cost (though it must be a reasonable one). Sometimes there is a sacrifice involved in being ambitious, and Yitzchak serves as a great model of one who understood and internalized that message.  

3. A third approach is quoted in Rashi (ad loc). He writes that Yitzchak’s blindness was part of a larger divine plan to give Yaakov the Brachot. Yitzchak loved Esav and wanted to give him these special blessings, but God wanted Yaakov to receive them. Only through Yitzchak’s blindness could God’s true plan come to fruition; Yaakov could now claim his rightful place as the future leader of the Jewish people.

For Rashi, Yitzchak’s suffering must have been challenging, but should be perceived as part of the story of the Jewish people. At times pain may be experienced, yet it is our hope that it is part of our national redemption and collective desire for peace and salvation.