Deception: Definition: The act of hiding the truth, especially to get an advantage. (Cambridge Dictionary)
Deception is an act or statement which misleads, hides the truth, or promotes a belief, concept, or idea that is not true. It is often done for personal gain or advantage. Deception can involve dissimulation, propaganda and sleight of hand as well as distraction, camouflage or concealment. (Wikipedia)
Read the beginning of the parasha - could you see characters deceiving someone? And if so, who?
(כ) וַיְהִ֤י יִצְחָק֙ בֶּן־אַרְבָּעִ֣ים שָׁנָ֔ה בְּקַחְתּ֣וֹ אֶת־רִבְקָ֗ה בַּת־בְּתוּאֵל֙ הָֽאֲרַמִּ֔י מִפַּדַּ֖ן אֲרָ֑ם אֲח֛וֹת לָבָ֥ן הָאֲרַמִּ֖י ל֥וֹ לְאִשָּֽׁה׃
(כא) וַיֶּעְתַּ֨ר יִצְחָ֤ק לַֽה' לְנֹ֣כַח אִשְׁתּ֔וֹ כִּ֥י עֲקָרָ֖ה הִ֑וא וַיֵּעָ֤תֶר לוֹ֙ ה' וַתַּ֖הַר רִבְקָ֥ה אִשְׁתּֽוֹ׃
(כב) וַיִּתְרֹֽצֲצ֤וּ הַבָּנִים֙ בְּקִרְבָּ֔הּ וַתֹּ֣אמֶר אִם־כֵּ֔ן לָ֥מָּה זֶּ֖ה אָנֹ֑כִי וַתֵּ֖לֶךְ לִדְרֹ֥שׁ אֶת־ה'׃ (כג) וַיֹּ֨אמֶר ה' לָ֗הּ שְׁנֵ֤י גיים [גוֹיִם֙] בְּבִטְנֵ֔ךְ וּשְׁנֵ֣י לְאֻמִּ֔ים מִמֵּעַ֖יִךְ יִפָּרֵ֑דוּ וּלְאֹם֙ מִלְאֹ֣ם יֶֽאֱמָ֔ץ וְרַ֖ב יַעֲבֹ֥ד צָעִֽיר׃
(כד) וַיִּמְלְא֥וּ יָמֶ֖יהָ לָלֶ֑דֶת וְהִנֵּ֥ה תוֹמִ֖ם בְּבִטְנָֽהּ׃
(כה) וַיֵּצֵ֤א הָרִאשׁוֹן֙ אַדְמוֹנִ֔י כֻּלּ֖וֹ כְּאַדֶּ֣רֶת שֵׂעָ֑ר וַיִּקְרְא֥וּ שְׁמ֖וֹ עֵשָֽׂו׃ (כו) וְאַֽחֲרֵי־כֵ֞ן יָצָ֣א אָחִ֗יו וְיָד֤וֹ אֹחֶ֙זֶת֙ בַּעֲקֵ֣ב עֵשָׂ֔ו וַיִּקְרָ֥א שְׁמ֖וֹ יַעֲקֹ֑ב וְיִצְחָ֛ק בֶּן־שִׁשִּׁ֥ים שָׁנָ֖ה בְּלֶ֥דֶת אֹתָֽם׃
(20) Isaac was forty years old when he took to wife Rebekah, daughter of Bethuel the Aramean of Paddan-aram, sister of Laban the Aramean.
(21) Isaac pleaded with the LORD on behalf of his wife, because she was barren; and the LORD responded to his plea, and his wife Rebekah conceived.
(22) But the children struggled in her womb, and she said, “If so, why do I exist?” She went to inquire of the LORD, (23) and the LORD answered her, “Two nations are in your womb, Two separate peoples shall issue from your body; One people shall be mightier than the other, And the older shall serve the younger.” (24) When her time to give birth was at hand, there were twins in her womb. (25) The first one emerged red, like a hairy mantle all over; so they named him Esau. (26) Then his brother emerged, holding on to the heel of Esau; so they named him Jacob. Isaac was sixty years old when they were born.
Ein zweites Moment, das nur verderblich wirken konnte, war die Geteiltheit der Gefühle der Eltern hinsichtlich ihrer Kinder. Einheit der Eltern in der Erziehung und gleiche Gesinnung und Liebe zu allen ihren Kindern, — selbst zu dem weniger gut gearteten, das ja, mehr noch als das körperlich kranke, am meisten der liebenden Hingebung bedarf — das ist die erste Grundbedingung und der Eckstein einer jeden Erziehung. — Dass Isaaks Sympathien sich dem Esau und Rebekkas dem Jakob zuwendeten, lässt sich übrigens aus der Anziehungskraft der Kontraste leicht erklären. Isaak, den vom Opfertode wieder auferstandenen, sehen wir dem Geräusche der Welt gerne entzogen, lieber in der Nähe stiller Ode, am Brunnen des "mich- schauenden Lebendige", als in der Nähe des bewegten Menschenverkehrs wohnen. Dass ihm Esaus kräftiges, tatkeckes Wesen gefiel und er in ihm vielleicht eine Kraft zur Stütze des Hauses erblickte, die ihm abging, wäre nicht unmöglich; Rebekka hingegen sah in Jakobs ganzem Wesen ein Lebensbild aufblühen, von dem sie im Hause ihres Vaters keine Ahnung hatte — die Sympathien sind erklärlich, allein Eltern sollten sich nicht von solchen dunklen Gefühlen in Beziehung zu ihren Kindern leiten und bestimmen lassen.—
What do you think is the driving force behind the character acting the way they do? Try to put it into your own words.
How do you think Dan Ariely's concept (as illustrated) plays out here? And how do commentators deal with it?
(א) וַיְהִי֙ כִּֽי־זָקֵ֣ן יִצְחָ֔ק וַתִּכְהֶ֥יןָ עֵינָ֖יו מֵרְאֹ֑ת וַיִּקְרָ֞א אֶת־עֵשָׂ֣ו ׀ בְּנ֣וֹ הַגָּדֹ֗ל וַיֹּ֤אמֶר אֵלָיו֙ בְּנִ֔י וַיֹּ֥אמֶר אֵלָ֖יו הִנֵּֽנִי׃ (ב) וַיֹּ֕אמֶר הִנֵּה־נָ֖א זָקַ֑נְתִּי לֹ֥א יָדַ֖עְתִּי י֥וֹם מוֹתִֽי׃ (ג) וְעַתָּה֙ שָׂא־נָ֣א כֵלֶ֔יךָ תֶּלְיְךָ֖ וְקַשְׁתֶּ֑ךָ וְצֵא֙ הַשָּׂדֶ֔ה וְצ֥וּדָה לִּ֖י צידה [צָֽיִד׃] (ד) וַעֲשֵׂה־לִ֨י מַטְעַמִּ֜ים כַּאֲשֶׁ֥ר אָהַ֛בְתִּי וְהָבִ֥יאָה לִּ֖י וְאֹכֵ֑לָה בַּעֲב֛וּר תְּבָרֶכְךָ֥ נַפְשִׁ֖י בְּטֶ֥רֶם אָמֽוּת׃ (ה) וְרִבְקָ֣ה שֹׁמַ֔עַת בְּדַבֵּ֣ר יִצְחָ֔ק אֶל־עֵשָׂ֖ו בְּנ֑וֹ וַיֵּ֤לֶךְ עֵשָׂו֙ הַשָּׂדֶ֔ה לָצ֥וּד צַ֖יִד לְהָבִֽיא׃ (ו) וְרִבְקָה֙ אָֽמְרָ֔ה אֶל־יַעֲקֹ֥ב בְּנָ֖הּ לֵאמֹ֑ר הִנֵּ֤ה שָׁמַ֙עְתִּי֙ אֶת־אָבִ֔יךָ מְדַבֵּ֛ר אֶל־עֵשָׂ֥ו אָחִ֖יךָ לֵאמֹֽר׃ (ז) הָבִ֨יאָה לִּ֥י צַ֛יִד וַעֲשֵׂה־לִ֥י מַטְעַמִּ֖ים וְאֹכֵ֑לָה וַאֲבָרֶכְכָ֛ה לִפְנֵ֥י ה' לִפְנֵ֥י מוֹתִֽי׃ (ח) וְעַתָּ֥ה בְנִ֖י שְׁמַ֣ע בְּקֹלִ֑י לַאֲשֶׁ֥ר אֲנִ֖י מְצַוָּ֥ה אֹתָֽךְ׃ (ט) לֶךְ־נָא֙ אֶל־הַצֹּ֔אן וְקַֽח־לִ֣י מִשָּׁ֗ם שְׁנֵ֛י גְּדָיֵ֥י עִזִּ֖ים טֹבִ֑ים וְאֶֽעֱשֶׂ֨ה אֹתָ֧ם מַטְעַמִּ֛ים לְאָבִ֖יךָ כַּאֲשֶׁ֥ר אָהֵֽב׃ (י) וְהֵבֵאתָ֥ לְאָבִ֖יךָ וְאָכָ֑ל בַּעֲבֻ֛ר אֲשֶׁ֥ר יְבָרֶכְךָ֖ לִפְנֵ֥י מוֹתֽוֹ׃ (יא) וַיֹּ֣אמֶר יַעֲקֹ֔ב אֶל־רִבְקָ֖ה אִמּ֑וֹ הֵ֣ן עֵשָׂ֤ו אָחִי֙ אִ֣ישׁ שָׂעִ֔ר וְאָנֹכִ֖י אִ֥ישׁ חָלָֽק׃ (יב) אוּלַ֤י יְמֻשֵּׁ֙נִי֙ אָבִ֔י וְהָיִ֥יתִי בְעֵינָ֖יו כִּמְתַעְתֵּ֑עַ וְהֵבֵאתִ֥י עָלַ֛י קְלָלָ֖ה וְלֹ֥א בְרָכָֽה׃ (יג) וַתֹּ֤אמֶר לוֹ֙ אִמּ֔וֹ עָלַ֥י קִלְלָתְךָ֖ בְּנִ֑י אַ֛ךְ שְׁמַ֥ע בְּקֹלִ֖י וְלֵ֥ךְ קַֽח־לִֽי׃ (יד) וַיֵּ֙לֶךְ֙ וַיִּקַּ֔ח וַיָּבֵ֖א לְאִמּ֑וֹ וַתַּ֤עַשׂ אִמּוֹ֙ מַטְעַמִּ֔ים כַּאֲשֶׁ֖ר אָהֵ֥ב אָבִֽיו׃ (טו) וַתִּקַּ֣ח רִ֠בְקָה אֶת־בִּגְדֵ֨י עֵשָׂ֜ו בְּנָ֤הּ הַגָּדֹל֙ הַחֲמֻדֹ֔ת אֲשֶׁ֥ר אִתָּ֖הּ בַּבָּ֑יִת וַתַּלְבֵּ֥שׁ אֶֽת־יַעֲקֹ֖ב בְּנָ֥הּ הַקָּטָֽן׃ (טז) וְאֵ֗ת עֹרֹת֙ גְּדָיֵ֣י הָֽעִזִּ֔ים הִלְבִּ֖ישָׁה עַל־יָדָ֑יו וְעַ֖ל חֶלְקַ֥ת צַוָּארָֽיו׃ (יז) וַתִּתֵּ֧ן אֶת־הַמַּטְעַמִּ֛ים וְאֶת־הַלֶּ֖חֶם אֲשֶׁ֣ר עָשָׂ֑תָה בְּיַ֖ד יַעֲקֹ֥ב בְּנָֽהּ׃ (יח) וַיָּבֹ֥א אֶל־אָבִ֖יו וַיֹּ֣אמֶר אָבִ֑י וַיֹּ֣אמֶר הִנֶּ֔נִּי מִ֥י אַתָּ֖ה בְּנִֽי׃ (יט) וַיֹּ֨אמֶר יַעֲקֹ֜ב אֶל־אָבִ֗יו אָנֹכִי֙ עֵשָׂ֣ו בְּכֹרֶ֔ךָ עָשִׂ֕יתִי כַּאֲשֶׁ֥ר דִּבַּ֖רְתָּ אֵלָ֑י קֽוּם־נָ֣א שְׁבָ֗ה וְאָכְלָה֙ מִצֵּידִ֔י בַּעֲב֖וּר תְּבָרֲכַ֥נִּי נַפְשֶֽׁךָ׃ (כ) וַיֹּ֤אמֶר יִצְחָק֙ אֶל־בְּנ֔וֹ מַה־זֶּ֛ה מִהַ֥רְתָּ לִמְצֹ֖א בְּנִ֑י וַיֹּ֕אמֶר כִּ֥י הִקְרָ֛ה ה' אֱלֹקֶ֖יךָ לְפָנָֽי׃ (כא) וַיֹּ֤אמֶר יִצְחָק֙ אֶֽל־יַעֲקֹ֔ב גְּשָׁה־נָּ֥א וַאֲמֻֽשְׁךָ֖ בְּנִ֑י הַֽאַתָּ֥ה זֶ֛ה בְּנִ֥י עֵשָׂ֖ו אִם־לֹֽא׃ (כב) וַיִּגַּ֧שׁ יַעֲקֹ֛ב אֶל־יִצְחָ֥ק אָבִ֖יו וַיְמֻשֵּׁ֑הוּ וַיֹּ֗אמֶר הַקֹּל֙ ק֣וֹל יַעֲקֹ֔ב וְהַיָּדַ֖יִם יְדֵ֥י עֵשָֽׂו׃ (כג) וְלֹ֣א הִכִּיר֔וֹ כִּֽי־הָי֣וּ יָדָ֗יו כִּידֵ֛י עֵשָׂ֥ו אָחִ֖יו שְׂעִרֹ֑ת וַֽיְבָרְכֵֽהוּ׃ (כד) וַיֹּ֕אמֶר אַתָּ֥ה זֶ֖ה בְּנִ֣י עֵשָׂ֑ו וַיֹּ֖אמֶר אָֽנִי׃
[…]
(כו) וַיֹּ֥אמֶר אֵלָ֖יו יִצְחָ֣ק אָבִ֑יו גְּשָׁה־נָּ֥א וּשְׁקָה־לִּ֖י בְּנִֽי׃ (כז) וַיִּגַּשׁ֙ וַיִּשַּׁק־ל֔וֹ וַיָּ֛רַח אֶת־רֵ֥יחַ בְּגָדָ֖יו וַֽיְבָרֲכֵ֑הוּ וַיֹּ֗אמֶר רְאֵה֙ רֵ֣יחַ בְּנִ֔י כְּרֵ֣יחַ שָׂדֶ֔ה אֲשֶׁ֥ר בֵּרֲכ֖וֹ ה'׃ (כח) וְיִֽתֶּן־לְךָ֙ הָאֱלֹקִ֔ים מִטַּל֙ הַשָּׁמַ֔יִם וּמִשְׁמַנֵּ֖י הָאָ֑רֶץ וְרֹ֥ב דָּגָ֖ן וְתִירֹֽשׁ׃ (כט) יַֽעַבְד֣וּךָ עַמִּ֗ים וישתחו [וְיִֽשְׁתַּחֲו֤וּ] לְךָ֙ לְאֻמִּ֔ים הֱוֵ֤ה גְבִיר֙ לְאַחֶ֔יךָ וְיִשְׁתַּחֲוּ֥וּ לְךָ֖ בְּנֵ֣י אִמֶּ֑ךָ אֹרְרֶ֣יךָ אָר֔וּר וּֽמְבָרֲכֶ֖יךָ בָּרֽוּךְ׃ (ל) וַיְהִ֗י כַּאֲשֶׁ֨ר כִּלָּ֣ה יִצְחָק֮ לְבָרֵ֣ךְ אֶֽת־יַעֲקֹב֒ וַיְהִ֗י אַ֣ךְ יָצֹ֤א יָצָא֙ יַעֲקֹ֔ב מֵאֵ֥ת פְּנֵ֖י יִצְחָ֣ק אָבִ֑יו וְעֵשָׂ֣ו אָחִ֔יו בָּ֖א מִצֵּידֽוֹ׃ (לא) וַיַּ֤עַשׂ גַּם־הוּא֙ מַטְעַמִּ֔ים וַיָּבֵ֖א לְאָבִ֑יו וַיֹּ֣אמֶר לְאָבִ֗יו יָקֻ֤ם אָבִי֙ וְיֹאכַל֙ מִצֵּ֣יד בְּנ֔וֹ בַּעֲב֖וּר תְּבָרֲכַ֥נִּי נַפְשֶֽׁךָ׃ (לב) וַיֹּ֥אמֶר ל֛וֹ יִצְחָ֥ק אָבִ֖יו מִי־אָ֑תָּה וַיֹּ֕אמֶר אֲנִ֛י בִּנְךָ֥ בְכֹֽרְךָ֖ עֵשָֽׂו׃ (לג) וַיֶּחֱרַ֨ד יִצְחָ֣ק חֲרָדָה֮ גְּדֹלָ֣ה עַד־מְאֹד֒ וַיֹּ֡אמֶר מִֽי־אֵפ֡וֹא ה֣וּא הַצָּֽד־צַיִד֩ וַיָּ֨בֵא לִ֜י וָאֹכַ֥ל מִכֹּ֛ל בְּטֶ֥רֶם תָּב֖וֹא וָאֲבָרֲכֵ֑הוּ גַּם־בָּר֖וּךְ יִהְיֶֽה׃ (לד) כִּשְׁמֹ֤עַ עֵשָׂו֙ אֶת־דִּבְרֵ֣י אָבִ֔יו וַיִּצְעַ֣ק צְעָקָ֔ה גְּדֹלָ֥ה וּמָרָ֖ה עַד־מְאֹ֑ד וַיֹּ֣אמֶר לְאָבִ֔יו בָּרֲכֵ֥נִי גַם־אָ֖נִי אָבִֽי׃ (לה) וַיֹּ֕אמֶר בָּ֥א אָחִ֖יךָ בְּמִרְמָ֑ה וַיִּקַּ֖ח בִּרְכָתֶֽךָ׃
(1) When Isaac was old and his eyes were too dim to see, he called his older son Esau and said to him, “My son.” He answered, “Here I am.” (2) And he said, “I am old now, and I do not know how soon I may die. (3) Take your gear, your quiver and bow, and go out into the open and hunt me some game. (4) Then prepare a dish for me such as I like, and bring it to me to eat, so that I may give you my innermost blessing before I die.” (5) Rebekah had been listening as Isaac spoke to his son Esau. When Esau had gone out into the open to hunt game to bring home, (6) Rebekah said to her son Jacob, “I overheard your father speaking to your brother Esau, saying, (7) ‘Bring me some game and prepare a dish for me to eat, that I may bless you, with the LORD’s approval, before I die.’ (8) Now, my son, listen carefully as I instruct you. (9) Go to the flock and fetch me two choice kids, and I will make of them a dish for your father, such as he likes. (10) Then take it to your father to eat, in order that he may bless you before he dies.” (11) Jacob answered his mother Rebekah, “But my brother Esau is a hairy man and I am smooth-skinned. (12) If my father touches me, I shall appear to him as a trickster and bring upon myself a curse, not a blessing.” (13) But his mother said to him, “Your curse, my son, be upon me! Just do as I say and go fetch them for me.” (14) He got them and brought them to his mother, and his mother prepared a dish such as his father liked. (15) Rebekah then took the best clothes of her older son Esau, which were there in the house, and had her younger son Jacob put them on; (16) and she covered his hands and the hairless part of his neck with the skins of the kids. (17) Then she put in the hands of her son Jacob the dish and the bread that she had prepared. (18) He went to his father and said, “Father.” And he said, “Yes, which of my sons are you?” (19) Jacob said to his father, “I am Esau, your first-born; I have done as you told me. Pray sit up and eat of my game, that you may give me your innermost blessing.” (20) Isaac said to his son, “How did you succeed so quickly, my son?” And he said, “Because the LORD your God granted me good fortune.” (21) Isaac said to Jacob, “Come closer that I may feel you, my son—whether you are really my son Esau or not.” (22) So Jacob drew close to his father Isaac, who felt him and wondered. “The voice is the voice of Jacob, yet the hands are the hands of Esau.” (23) He did not recognize him, because his hands were hairy like those of his brother Esau; and so he blessed him. (24) He asked, “Are you really my son Esau?” And when he said, “I am,”
[…]
(26) Then his father Isaac said to him, “Come close and kiss me, my son”; (27) and he went up and kissed him. And he smelled his clothes and he blessed him, saying, “Ah, the smell of my son is like the smell of the fields that the LORD has blessed. (28) “May God give you Of the dew of heaven and the fat of the earth, Abundance of new grain and wine. (29) Let peoples serve you, And nations bow to you; Be master over your brothers, And let your mother’s sons bow to you. Cursed be they who curse you, Blessed they who bless you.”
(30) No sooner had Jacob left the presence of his father Isaac—after Isaac had finished blessing Jacob—than his brother Esau came back from his hunt. (31) He too prepared a dish and brought it to his father. And he said to his father, “Let my father sit up and eat of his son’s game, so that you may give me your innermost blessing.” (32) His father Isaac said to him, “Who are you?” And he said, “I am your son, Esau, your first-born!” (33) Isaac was seized with very violent trembling. “Who was it then,” he demanded, “that hunted game and brought it to me? Moreover, I ate of it before you came, and I blessed him; now he must remain blessed!” (34) When Esau heard his father’s words, he burst into wild and bitter sobbing, and said to his father, “Bless me too, Father!” (35) But he answered, “Your brother came with guile and took away your blessing.”
Rationalizing: is actually a defense mechanism that allows you to justify bad behavior or feelings. It's a way to distort facts to make things look better than they do – to convince others and yourself that your motives and actions are good, not bad.
Various studies indicated that creativity is something that contributes to the ability of rationalization - how so? and where do you see that reflected here?
Allein, was hat Rebekka wollen? Der ärgste Juden- und Bibelfeind wird doch Vernunft, oder wenn man lieber will, Klugheit in ihrem Verfahren suchen müssen, ja, je verschmitzter ein solcher eine jüdische Ältermutter darstellen möchte, um so weniger wird er ihr die vollendete Imbezilität, die kinderhafteste Dummheit anmuten wollen. Und gleichwohl, wenn ihre Absicht nichts anderes gewesen sein sollte, als durch diesen Betrug den Vatersegen auf das Haupt ihres geliebten Jakob zu lenken, welchen irgend nur denkbaren Erfolg konnte sie davon erwartet haben! Schreibe man in ihrer Ansicht dem Vatersegen welche Wirkung man wolle zu, immer musste unausbleiblich der Erfolg in das Gegenteil ihrer Erwartung ausschlagen. Sollte der Vatersegen den vorzüglichen G!ttessegen auf das Haupt des Gesegneten herabrufen, wie konnte sie glauben, — gelänge es auch den blinden Vater —, G!tt den Allsehenden, durch eine so erbärmliche Mummerei zu täuschen, oder glauben, der Abrahamssegen, den G!tt an die Bedingung des zu übenden צדקה ומשפט geknüpft hatte, könne von demselben G!tt auf dem Wege einer solchen List und Täuschung erschlichen werden! War aber mit dem Vatersegen irgend ein konkreter Vorteil verbunden, etwa ein Vorzug in der einstigen Erbschaft, wie hätte eine solche, auf Betrug beruhende Erteilung nicht מקח טעות, nicht durch und durch in ihren Folgen nichtig sein sollen! War doch die Entdeckung des Betruges unausbleiblich. Wenn auch die Ausführung der Mummerei gelang, mit Esaus Heimkehr war unabweislich alles an dem Tag — das musste sich ja Rebekka sagen! Und dabei, wie plump die ganze Komödie, ein paar Ziegenfelle um Hals und Hände, wer als die vollendetste Arglosigkeit konnte damit getäuscht werden! — Was konnte sie mit einer solchen Komödie beabsichtigt haben? — Was anderes als eben die Komödie! Nur so, nur wenn die unausbleibliche Entdeckung von vornherein mit berechnete Absicht gewesen, gewinnt alles Sinn und Verstand, und wird von Rebekkas Standpunkt aus — begreiflich, und — wenngleich nicht völlig zu billigen — doch zufällig gleichzeitig auch sehr wohl zu entschuldigen.
How would you describe the way R' Hirsch depicts Rivka and how she is depicted in the Shnei Luchot HaBrit commentary?