Abbott: I say, Who’s on first, What’s on second, I Don’t Know’s on third and then you…
Costello: You the manager?Abbott: Yes.
Costello: You know the guys’ names?
Abbott: I’m telling you their names!
Costello: Well who’s on first?
Abbott: Yeah.
Costello: Go ahead and tell me.
Abbott: Who.
Costello: The guy on first.
Abbott: Who.
Costello: The guy playin’ first base.
Abbott: Who.
Costello: The guy on first.
Abbott: Who is on first!
The dialogue I just referenced is of course not my own but rather that of Abbott and Costello from the classic 1930s skit “Who’s On First?” Besides being a hilarious episode between two particularly humorous comedians, it is also a classic tale of miscommunication. Another moment that comes to mind is the scene from Fiddler on the Roof where Tevye goes to talk with the butcher about his milk cow and the butcher thinks he is talking about the prospect of marrying his daughter. In both instances what would have tremendously helped was an infusion of clarity. The difference between a moment of understanding and a moment of conflict can rest many times on the precise discourse of those involved.
In this week’s parsha we confront the death of the patriarch and matriarch of our people. The great risk-taking, iconoclasts who began forging a new approach to human conduct and our relationship to the Divine pass away and in so doing leave open the potential for a real void in leadership, succession and continuity. History is full of stories of failed movements after the death of the charismatic founder or founders. Perhaps the most difficult task a leader has before their retirement or passing away is to successfully pass the mantle on to the next generation of leadership.
It is at the very end of our parsha that we find the moment where Avraham ensured a successful transfer of the covenantal destiny to Yitzchak. In Genesis 25:5 the Torah states: “And Avraham gave all that he possessed to Yitzchak.” The next verse records Avraham giving gifts to his other children and then immediately after we encounter the death of Avraham. That is to say that this bequeathing of his possessions to Yitzchak was his last living act; the future vitality of this ethical monotheistic endeavor hinged on the success of this action. I also believe that if we examine this moment a bit closer we can learn some important lessons for our own lives as well.
Rashi commenting on this verse quotes the Midrash in Bereshit Rabbah to say that Avraham bestowed an everlasting blessing on Yitzchak. Earlier in the Divine selection process of Avraham, God declares that “and you shall be a blessing,” and the Midrash here understands that to mean that Avraham had the ability to bless whomever he chose and he chose to offer his final and full blessing to his son Yitzchak. Perhaps the most effective way in appointing a successor is by taking them under your wing, mentoring them and guiding them and a bracha from one person to the next is the deepest expression of relationship and connection.
However, when we turn to the Torah Temimah, the insightful commentary authored by the great early 20th century Lithuanian rabbi, Rav Baruch Epstein zt"l, we find a tremendous teaching with great relevance for our own lives. The Torah Temimah conceives of Avraham’s last act as essentially a way of resolving all doubt before his passing: “For the children of Yishmael come into adjudication with Yisrael and they said, the Land of Israel is ours and theirs as it says, ‘These are the generations of Yishmael the son of Avraham’ and ‘These are the generations of Yitzchak the son of Avraham.'” In other words, we are both the heirs to Avraham – the legacy must be split down the middle; one father, one leader becomes two sons and two competing legacies.
This scenario though is both anticipated and rejected by Avraham. The act of bequeathing all that he possessed to Yitzchak right before his death was a clear and unequivocal method of eliminating confusion that would subsequently arise after he passed away. The last thing Avraham does with his few remaining breaths of life than is nothing less than guaranteeing and establishing clarity; clarity of vision and clarity of succession.
The goal the parsha challenges us to work towards is not to live an Abbott and Costello life but rather to strive towards achieving a holistic precision in what we want to do or what we say and what we actually accomplish. We do not need to wait for our last breath to achieve this but rather every transitional period in our lives, from college graduation to retirement, offers us the opportunity to achieve a bit more clarity in our actions with others and in our own inner life.
