In Parshat Toldot, we learn that Yitzchak became blind in his old age. Rashi cites three explanations from the Midrash and Talmud as to why this happened. One explanation is that Esav’s wives burned incense to idols, and the smoke from that idolatry caused Yitzchak’s blindness. This great tzaddik could not tolerate such tumah—such impurity.
The second explanation is that Yitzchak’s blindness was divine intervention, ensuring he would not recognize Yaakov’s disguise, thereby allowing Yaakov to receive the blessings intended for Esav.
The third explanation is less straightforward. It states that when Yitzchak was bound on the Akeidah and prepared to give his life as a sacrifice, the angels wept. A tear fell into Yitzchak’s eye, and this caused his blindness.
While the first two explanations fit logically within the narrative, the third is more enigmatic. Why would the angels’ tears cause blindness? Why were the angels crying—out of joy, sadness, or something else? And why should Yitzchak be “punished” with blindness as a result?
To understand this, we need to consider the unique relationship between angels and humans. The Midrash teaches that angels have always been in tension with mankind. They often question God’s decisions regarding humanity. For example, when God gave the Torah to the Jewish people, the angels protested, arguing, “Why give it to them? They will make mistakes and fail.”
Angels, unlike humans, are entirely pure. They have no Yetzer Hara (evil inclination), no doubts, and no distractions. Their service to God is absolute, without struggle or deviation. Humans, on the other hand, are defined by free choice—Bechira Chofshit—which means we can overcome challenges, doubts, and inclinations.
At the Akeidah, however, Yitzchak reached an extraordinary spiritual level. He was completely connected to God, free of doubts, and willing to give his life with perfect emunah (faith). In that moment, Yitzchak transcended his humanity and reached the level of an angel. The angels, witnessing this, cried. Why? Because they saw mankind—represented by Yitzchak—rising to their level, closing the gap between human imperfection and angelic purity.
Their tears blinded Yitzchak. What does this blindness represent? Blindness symbolizes a lack of clarity, an inability to see things as they truly are. After the Akeidah, Yitzchak—and by extension, humanity—returned to a state where perfect, unwavering emunah was no longer accessible. Doubts and uncertainties became an intrinsic part of human existence.
This blindness was passed down to his descendants. Yaakov, for example, was “blinded” to Yosef’s fate, believing for years that his beloved son was dead. His grief and uncertainty were part of this legacy of human doubt.
For us, this blindness manifests in the struggle to see the goodness and divine plan behind life’s challenges. Often, things appear bleak or unfair, and our limited perspective clouds the truth that everything God does is ultimately good. Sometimes, clarity only comes generations later, when the full picture is revealed.
We are not angels. We have a Yetzer Hara, and we experience doubt and uncertainty. Our emunah isn’t naturally perfect—it requires effort and growth. But this struggle is precisely what makes us unique. By overcoming doubts and resisting our Yetzer Hara, we engage in the ultimate human endeavor: to strengthen our bitachon (trust) and emunah in Hashem.
The angels’ tears remind us of this paradox. While we may never achieve the perfection of the angels, our ability to struggle, grow, and triumph over doubt is what elevates us. It’s our work—our avodah—to strive for clarity, to strengthen our faith, and to trust in Hashem’s plan, even when we cannot see the full picture.