In kabbalistic thought, Abraham, Isaac, and Jacob are associated, respectively, with the divine attributes of lovingkindness, strength, and truth. The prooftext for these correspondences, which eventually became commonplace, is Micah 7:20, which begins (addressing God), “You will give truth to Jacob, lovingkindness to Abraham.” But, Ben Greenfield notes, Genesis shows Jacob as practicing deceit: first by disguising himself as his brother Esau to take his blessing, and then by outmaneuvering his avaricious father-in-law Laban. Passivity, even weakness—rather than strength—seem to characterize Isaac. And Abraham does at times display kindness, but:

Abraham’s full story is not at all defined by “kindness” and often runs directly counter to it. How is Avraham the epitome of lovingkindness in raising the blade over his bound son? Where is the lovingkindness in allowing Sarah to torment the lowly maidservant Hagar (Genesis 16:6) or in exiling Hagar and her young child Ishmael into the blazing desert (Genesis 21:14)? . . . The Abraham we know from the actual Torah exemplifies any number of virtues, but lovingkindness is not particularly high on that list.

Greenfield seeks a solution to this paradox by taking a closer look at one of the earliest texts to make these associations, an addendum to the Zohar known as the Zohar Ḥadash (“new Zohar”), first published in the 16th century:

Nothing in the Zohar Ḥadash indicates that the forefathers own, master, or are themselves the source of these virtues. Rather, it asserts that each patriarch “knew God through the looking glass” of these virtues. The virtue is located outside them and is central to their experience, but it is not necessarily something that they themselves embody. As such, it is reasonable to understand this kabbalistic thread as stating that the forefathers repeatedly confront their respective attribute: sometimes exhibiting it, sometimes challenged by it, constantly weighing if and how to bring that virtue into the world.

Perhaps to “know God through the looking glass” of a virtue means to struggle with that virtue. It is possible that Zohar Ḥadash’s intention in this passage is to highlight Jacob’s tendency toward guile (Genesis 27:35 and 34:13) and Isaac’s frequent positions of impotence. This “struggle” read is bolstered by the Zohar Ḥadash’s biblical prooftext of Micah 7:20, a verse that speaks of Jacob and Abraham lacking their respective attributes and which appears in a passage about Jewish spiritual failure.

Indeed, virtues like kindness, strength, and truth cannot possibly be embodied completely by any mortal being.

In his inauguration speech, Donald Trump put forth ambitious goals for his first days in office. An additional item that should be on the agenda of his administration, and also that of the 119th Congress, should be defunding, and ideally dismantling, UNRWA. The UN Relief and Works Organization for Palestine Refugees—to give its full name—is deeply enmeshed with Hamas in Gaza, has inculcated generations of young Palestinians with anti-Semitism, and exists primarily to perpetuate the Israel-Palestinian conflict. Robert Satloff explains what must be done.

[T]here is an inherent contradiction in support for UNRWA (given its anti-resettlement posture) and support for a two-state solution (or any negotiated resolution) to the Israel-Palestinian conflict. Providing relief to millions of Palestinians based on the argument that their legitimate, rightful home lies inside Israel is deeply counterproductive to the search for peace.

Last October, the Israeli parliament voted overwhelmingly to pass two laws that will come into effect January 30: a ban on UNRWA operations in Israeli sovereign territory and the severing of all Israeli ties with the agency. This includes cancellation of a post-1967 agreement that allowed UNRWA to operate freely in what was then newly occupied territory.

A more ambitious U.S. approach could score a win-win achievement that advances American interests in Middle East peace while saving millions of taxpayer dollars. Namely, Washington could take advantage of Israel’s new laws to create an alternative support mechanism that eases UNRWA out of Gaza. This would entail raising the stakes with other specialized UN agencies operating in the area. Instead of politely asking them if they can assume UNRWA’s job in Gaza, the Trump administration should put them on notice that continued U.S. funding of their own global operations is contingent on their taking over those tasks. Only such a dramatic step is likely to produce results.