Parshat Bereshit6 min read

Rebecca Blessed Jacob Before She Sent Him In to Deceive Isaac

Before a single goatskin was cut, Rebecca called Jacob over and blessed him herself. Then she kissed him, stopped, and sent him in to his blind father.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Trumpet Gabriel Blew in the Garden
  2. She Blessed Him First
  3. The Old Man Called for His Hunter
  4. Two Kids From the Flock
  5. The Hands That Went Over Him
Rebecca Blessed Jacob Before She Sent Him In to Deceive Isaac Click for full size

The Trumpet Gabriel Blew in the Garden

Adam had the taste of the fruit still in his mouth when the angel Gabriel put a trumpet to his lips and blew.

He and Eve heard it and knew exactly what it meant. God was coming down into the garden to judge them. They ran and got in among the trees.

He came on the chariot. Cherubs drove it, angels rode alongside singing, and the garden opened out in flower under it the whole way down. Then the voice, from somewhere above the leaves.

"Adam. Do you think you can hide from me? Can the building hide from its builder?"

"Lord, I was afraid, because I am naked, and I was ashamed."

Sentence was passed on the man, on the woman, and on the serpent, and the expulsion followed. At the gate Adam asked for one thing before he went. Let me eat from the tree of life. God said no. "You cannot take of it in your lifetime." The angels started moving him out and he turned and asked again, smaller this time. Let me take incense out with me, so I can burn sweet incense to God, and perhaps God will listen to me.

That one they allowed. He walked out of the garden with iris and balsam in his hands, and Eve walked out beside him, and behind them the gate held.

She Blessed Him First

Generations down the line, in a camp in Canaan, Rebecca called her younger son over before anything had been decided by anyone else.

"Blessed be the one who blesses you," she said, "and all flesh that curses you falsely, may it be cursed."

Then she kissed him. "May the Lord of the world love you as your mother's heart loves you. May her affection rejoice in you and bless you."

And she stopped blessing him. Whatever came next, it would not be the first blessing Jacob had received that season, and it would not be the one she had put on him with her own mouth while nobody was watching.

The Old Man Called for His Hunter

In the seventh year of that week Isaac sent for his elder son.

"I am old, my son, and my eyes are dim in seeing, and I do not know the day of my death. Hunt for me, and make me savoury meat, and bring it to me, that I may eat and bless you before the Lord before I die."

Esau took a bow and went out into the field. His mother had heard every word of it through the tent wall.

Two Kids From the Flock

Rebecca went straight to Jacob.

"Go to your flock and fetch me two good kids of the goats. I will make savoury meat for your father, the kind he loves, and you will bring it to him, and he will eat and bless you before the Lord before he dies, so that you will be the one blessed."

Jacob did not argue about whether it was right. He argued about whether it would work.

"Mother, I will not hold back anything my father would eat and that would please him. Only I am afraid he will recognise my voice, and want to touch me."

That was the whole risk, stated by the person who would be standing inside it. A blind man's hands and a voice that was not his brother's. Rebecca answered it by taking the consequence off him and putting it on herself. Let the curse fall on me, my son. Only do what I tell you.

He went out to the flock. She cooked. She took Esau's good clothes out of the chest in the tent and put them on Jacob, and she tied the skins of the kids over his hands and over the smooth of his neck, and she put the dish and the bread into his hands and pushed him toward the tent flap.

The Hands That Went Over Him

Isaac heard someone come in and asked who it was, and heard an answer that did not sound the way it should have. He said come here and let me feel you. The old hands went over the goat hair on the back of the wrists, over the neck, and stopped. The voice was Jacob's voice. The arms were not Jacob's arms. He asked once more, straight out, whether this was really Esau, and got a flat yes.

He ate. He drank. He said come near and kiss me. And when the boy leaned down, what came off the borrowed clothes was the smell of open country, and the old man let go of the question entirely and blessed him with the dew of heaven and the fat places of the earth and grain and wine and nations bowing down to him.

Adam had hidden in a garden where nothing could be hidden, and a trumpet went off over his head before God had even arrived. Jacob stood inside a tent in his brother's clothes and his brother's smell with a lie in his mouth, and the hands passed over him and found what they were meant to find.

Outside, Rebecca waited with a curse she had already agreed to carry, and listened to a blind man give away everything he had to the wrong son.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Penitence of Adam 44:22:1-44:23:2, 44:27:1-44:29:6Life of Adam and Eve

Retold in our words. Read the original at the link below.The Books of Adam and Eve, trans. L. S. A. Wells, in The Apocrypha and Pseudepigrapha of the Old Testament, vol. 2 (1913) · Public Domain

The bite taken. The realization dawning. But what happened next? The familiar reading skips ahead to the consequences, the exile, the shame.

In Penitence of Adam, an Armenian version of Vita Adae et Evae, no sooner had Adam tasted the forbidden fruit than the angel Gabriel blew a trumpet. It was a celestial alarm, signaling a divine reckoning.

Adam and Eve? They heard it, and they knew. They knew God was about to come into the Garden to judge them.

Then God set out on His Merkavah (the Divine Chariot) – that's the divine chariot, a concept that becomes incredibly important in later mystical traditions. This wasn't just any arrival; it was a full-blown theophany, a visible manifestation of the divine. The chariot was driven by cherubs, with angels surrounding it, singing praises. A blaze of glory descending into the idyllic Garden.

Naturally, Adam and Eve were terrified. They hid. But can you really hide from the Creator? "Adam," God called out, "do you think you can hide from Me? Can the building hide from its builder?" A rhetorical question, of course. God knows everything.

Adam's response is heartbreakingly human: "Lord, I was afraid, for I am naked and ashamed." It's a moment of profound vulnerability, of utter exposure – physically and spiritually.

Then comes the pronouncement of punishments – for the man, the woman, and the serpent. And the inevitable expulsion.

But even in this moment of judgment, there's a flicker of something else. Adam, facing exile, begs God for one last thing: to eat of the Tree of Life before he leaves. God refuses: "You cannot take of it in your lifetime."

The angels begin to expel him, but Adam pleads again. "I beseech you," he cries, "let me take incense with me from the Garden, so that I may offer sweet incense to God. Then perhaps God will hearken to me." He's grasping at straws, clinging to the hope of reconciliation.

And, surprisingly, the angels relent. They let him take sweet incense – iris and balsam – with him. And then, he and Eve went forth from the Garden.

What strikes me about this particular retelling is the sheer drama of the scene. The trumpet blast, the divine chariot, the flowering of the Garden as God arrives. It’s almost operatic in its intensity.

This image of God descending in His Merkavah is particularly interesting. As Schwartz points out in Tree of Souls, it reflects themes found in Merkavah literature, a whole mystical tradition centered around visions of the divine chariot. This myth, therefore, can be seen as an early example of that kind of visionary experience (Penitence of Adam 44:22:1-44:23:2, 44:27:1-44:29:6).

The text in Genesis simply says, "They heard the voice of the Lord God walking in the Garden toward the cool of the day" (Genesis 3:8). But this version, the Penitence of Adam, gives us so much more: a sense of the cosmic scale of the event, the sheer power and majesty of God's presence.

About the relationship between humanity and the divine. About the nature of judgment and mercy. And about the enduring power of a good story to illuminate the deepest mysteries of our existence.

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Book of Jubilees 26:1Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

Book of Jubilees turns to Rebecca Blesses Jacob Before He Deceives Isaac.

“Blessed be he that blesseth thee, And all flesh that curseth thee falsely may it be cursed."

Simple, yet profound. It’s a wish for reciprocal blessing. A promise that those who speak well of Jacob will, in turn, be blessed. But it also carries a protective edge: those who unjustly curse him will face consequences. It's a reminder that words have power, that blessings and curses aren’t just empty phrases.

Then comes the truly touching part. Rebecca, full of maternal love, kisses Jacob and says:

"May the Lord of the world love thee As the heart of thy mother and her affection rejoice in thee and bless thee."

Can you feel the warmth radiating from those words? It’s a mother's deepest wish for her child – to be loved by God as intensely as she loves him. It's a plea for divine favor, wrapped in the boundless affection of a mother’s heart. What a beautiful sentiment.

It makes you think about the blessings we give and receive. Do we truly mean them? Do we understand the weight they carry? Are we mindful of the power our words possess?

The scene shifts rather abruptly after this blessing. The narrative moves ahead to the seventh year of the week. Isaac, now old and with failing eyesight, calls for Esau. "I am old, my son, and behold my eyes are dim in seeing, and I know not the day of my death." The stage is set for the next act in this family drama, but before we get there, let's linger a moment longer with that beautiful blessing from Rebecca.

It's a reminder that even amidst trickery and familial strife, the core of human connection – love, hope, and the desire for blessing – shines through. And perhaps, that’s a message we can all take to heart. What blessings can we offer to the world today?

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Book of Jubilees 26:10Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

Book of Jubilees turns to Jacob Disguised in Goatskins Fools Blind Isaac.

Isaac is getting old, his eyesight’s failing. He knows his time is drawing near. So he calls for his eldest son, Esau. “Hunt for me,” he says, "and make me savoury meat, and bring it to me that I may eat and bless thee before the Lord before I die." (Jubilees 26:1). It's a big moment, a patriarchal blessing about to be bestowed.

Rebecca is listening. And Rebecca has a plan.

She loves Jacob more. The text doesn’t explicitly say why here, but the implications are clear. Perhaps she recognized something special in him, a spiritual quality that Esau lacked. Whatever the reason, she's determined that Jacob, not Esau, will receive Isaac's blessing.

So, while Esau is out hunting, Rebecca summons Jacob. "My son," she says, "obey my voice in that which I command thee: Go to thy flock and fetch me two good kids of the goats, and I will make them savoury meat for thy father, such as he loveth, and thou shalt bring (it) to thy father that he may eat and bless thee before the Lord before he die, and that thou mayst be blessed." (Jubilees 26:2-4).

Talk about a power play!

Now, Jacob isn’t exactly thrilled with the idea. He's hesitant, and who can blame him? He knows his father's blind, but not deaf or without a sense of touch. "Mother," he says, "I shall not withhold anything which my father would eat, and which would please him: only I fear, my mother, that he will recognise my voice and wish to touch me." (Jubilees 26:5).

It's a high-stakes gamble. Jacob is afraid of getting caught, of being cursed instead of blessed. But Rebecca, driven by her own agenda, seems willing to do whatever it takes.

Why does this story resonate so deeply? Perhaps it's the universal themes of family dynamics, parental favoritism, and the lengths people will go to secure what they believe is rightfully theirs. Or maybe, it's that nagging question of destiny versus free will. Did Rebecca truly believe Jacob was meant to receive the blessing, or was she simply manipulating the situation to her liking? The Book of Jubilees doesn't offer easy answers. It just lays bare the complexities of human relationships, leaving us to ponder the motivations and consequences of their choices.

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