​Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
 
Then a man (ish) found him [i.e. Joseph], and behold, he was straying in the field, and the man (ha-ish) asked him, saying, “What are you looking for?” And he said, “I am looking for my brothers. Tell me now, where are they pasturing?” And the man (ha-ish) said, “They have traveled away from here, for I overheard them say, ‘Let us go to Dothan.’” So Joseph went after his brothers, and he found them in Dothan. (Sefer Bereishit 37:15-17, all Bible and Rashi translations, The Judaica Press Complete Tanach)
 
The terms “ish” and “ha-ish” appear three times in our narrative. This repetition is highly significant, particularly since the first verse could easily have been written, “Then a man (ish) found him [i.e. Yosef], and behold, he [i.e. Yosef] was straying in the field, and asked him, saying, ‘What are you looking for?’” If so, why did the Torah repeat ish yet again? Then, too, who was this mysterious individual who appeared seemingly out of nowhere? These are crucial questions regarding the exegesis of our passage, as it was none other than this anonymous ish who set into motion the divinely ordained process eventuating in events that steered the course of our history: Joseph’s sale and travel to Egypt, his regency as second-in-command to Pharaoh, Yaakov’s sojourning in that land, and our nascent nation’s exile in Egypt. In a word, the enigmatic ish transformed Jewish history and destiny for evermore.
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, explained the three-fold use of ha-ish, and identified him in the following fashion:

… the repetition of the term ha-ish comes to emphasize the unusual character of the coincidences, the strange man who knew neither Jacob nor Joseph… why did Joseph confide in the ish, an anonymous stranger? And how could the man relate Joseph’s cryptic answer, “I seek my brethren” (Gen. 36:16) to the ten people he had met before? It is a strange coincidence that the ish knew the brothers moved from Shechem. The Torah repeats the term ish to emphasize that the ish was not just a man. He was more than that. The ish was the angel who watches over Jewish history, who as the plenipotentiary [Hebrew: shaliach] of the Almighty, guides its events and pursues its objectives. He met Joseph, and because of this meeting, Joseph’s drama became more complex, more puzzling, and awesome. Joseph was hesitant. Ultimately, he simply surrendered to the ish, to his destiny. The ish made the decision for Joseph to go to Dothan; in so doing, he sealed the fate of Jacob and his household and exposed them to bondage, affliction, and loneliness. He sent Joseph to be the first Jew to experience the tragic experience of galut, exile. (Rabbi Joseph B. Soloveitchik, Days of Deliverance: Essays on Purim and Hanukkah, Eli D. Clark, Joel B. Wolowelsky, and Reuven Ziegler editors, pages 157-158, underlining and brackets my own)
 
The Rav, like most commentators, embraced Rashi’s (1040-1105) Midrashically-based interpretation of ha-ish’s identity as being none other than the angel Gabriel, and expanded upon this interpretation in the following manner:

Rashi (Gen. 37:15) says that the ish is the angel Gabriel and not a human being. Had he been an ordinary human being, he would not have asked Joseph, “What are you searching for?” We get the impression that the ish eagerly wanted Joseph to interrogate him; he wanted to tell Joseph where his brothers were, as if the ish wanted to inform Joseph correctly and precisely where they were: “And Joseph went after his brothers to Dothan, and he found them at Dothan.” [Gen. 37:17] The impression we get from between the words is that the ish gave him specific instructions on how to journey to Dothan and find his brothers. He was eager that Joseph should meet his brothers…” (Rabbi Joseph B. Soloveitchik, Vision and Leadership: Reflections on Joseph and Moses, David Shatz, Joel B. Wolowelsky, and Reuven Ziegler editors, page 14, brackets my own)
 
In all likelihood, one would have thought that ha-ish’s objective in arranging the meeting between Yosef and his brothers was to facilitate a rapprochement between them. Yet, nothing could have been further from the truth. As the Rav noted, “He [i.e. Gabriel] was eager that Joseph should meet his brothers, not for the purpose of reconciliation, but for the purpose of complete alienation.” Therefore, and seemingly quite paradoxically, ha-ish was the motive force behind the fulfillment of the purpose of Creation – albeit through the pain and suffering of the house of Jacob:

The Almighty had sympathy, of course, with the house of Jacob, which was about to split and enter into conflict with itself. However, if the Jews were to become a chosen people, Joseph needed to be sold into slavery. This would lead to the Jews’ eventual enslavement and redemption from Egypt. Since the Almighty was determined that Jewish history should be actualized, He needed to do something very unpleasant, namely, to allow the sale of Joseph. Preventing this would have meant the complete annulment of all the covenants with Abraham, Isaac, and Jacob. There would not have been a Jewish historical experience, the experience of a community chosen by the Almighty in order to implement the purpose of Creation. (Vision and Leadership, page 16, underlining my own)
 
We are about to celebrate Chanukah. As the “community chosen by the Almighty in order to implement the purpose of Creation,” may we witness, in our own time, the realization of the stirring words from the Al Hanissim prayer of Chanukah: “You [Hashem] took up their grievance, judged their claim, and avenged their wrong.” (Translation, The Artscroll Siddur, brackets my own) May we be zocheh (merit) to see the ultimate fulfillment of Judaism’s vision with the arrival of the Mashiach (Messiah), the rebuilding of the Beit Hamikdash (Holy Temple) and the ingathering of all the exiles. V’chane yihi ratzon.
 
Shabbat Shalom,
 
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.
​
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
 
And he [an angel of G-d] said, “Your name shall no longer be called Jacob, but Israel, because you have commanding power with [an angel of] G-d and with men, and you have prevailed.” (Sefer Bereishit 32:29)
 
G-d said to him, “Your name is Jacob. Your name shall no longer be called Jacob, but Israel shall be your name.” And He named him Israel. (Sefer Bereishit 35:10, these and all Bible translations, The Judaica Press Complete Tanach)
 
On a certain level, our two pasukim (verses) contradict one another. The first verse plainly states that Jacob was no longer to be called “Jacob,” instead he was henceforth to be called “Israel.” Yet, three chapters later, the Holy One blessed be He declared “Your name is Jacob, but Israel shall be your name.” (35:10) Moreover, Hashem repeats this process once again, when the Torah states: “And G-d said to Israel in visions of the night, and He said, ‘Jacob, Jacob!’…” (Sefer Bereishit 46:2) In fact, with the notable exception of Sefer Vayikra, where the name “Jacob” is nowhere to be found, Israel is called “Jacob” no less than 95 times throughout Chamisha Chumshei Torah (the Five Books of the Torah). Our question, therefore, is eminently clear, “How can we explain the continued use of the name ‘Jacob’ when his name was changed to ‘Israel?” This is particularly important when we reflect upon Abraham’s name change from “Abram.” (Sefer Bereishit 17:5) As Chazal (our Sages of blessed memory) stated:

Bar Kappara taught a baraita, whoever calls Abraham by the name Abram transgresses a positive commandment. For it is stated: “And your name shall be Abraham.” [Sefer Bereishit 17:5] Rabbi Eliezer says: He transgresses a negative commandment. For it is stated: “Your name shall no longer be called Abram.” (Talmud Bavli, Berachot 13a, translation, The Artscroll Gemara with my emendations)
 
Given our Talmudic passage, why is the Jacob – Israel name change treated so very differently than the Abram – Abraham name change? A beginning of an answer is found in the Gemara’s subsequent words:

If so [i.e. the discussion regarding Abraham], one who calls Jacob “Jacob” should also [be considered as having transgressed a prohibition, for the Torah states: “Your name shall no longer be called Jacob.” (Sefer Bereishit 35:10)] There [in Jacob’s case] it is different, because Scripture itself returned [the original name] to usage, as it is written: “G-d spoke to Israel in night visions and He said: ‘Jacob, Jacob’ …” (Sefer Bereishit 46:2)
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, analyzed our problem basing himself upon the Rambam (Nachmanides, 1194-1270).  As we have seen, Abraham’s original name was completely eclipsed, whereas Jacob is often called Jacob, and on occasion, Israel. The Ramban maintained that Jacob was known by his birth name whenever he was in a dependent and subordinate position. In stark contrast, however, he was called “Israel” when he was independent and in control of his future. The Rav formulated these ideas in the following fashion:

Abram’s name change to Abraham was irreversible, and if one calls Abraham by his former name, he has violated a commandment. Jacob’s name was not replaced; he would henceforth be referred to as both Jacob and Israel. Israel did not replace Jacob: Israel was only added to Jacob.
 
Nachmanides explains that the two names reflect two destinies, two roles played by the covenantal community. On one hand, our patriarch Jacob was often dependent on others. He spent twenty years working for Laban. Jacob also desperately tried to assuage Esau. Finally, he was ultimately forced against his will to come to Egypt.
 
The name Jacob signifies dependence, being pulled along… Israel, on the other hand represents the patriarch who was no longer subservient, who defeated a mysterious enemy during a long, lonely night. This enemy himself described Jacob as one who has commanding power with [an angel of] G-d and with men, and you have prevailed. (Sefer Bereishit 32:29) Israel is the free, powerful Jew; Jacob is the Jew dependent on others. (Chumash Mesoras HaRav, Sefer Bereishit, commentary on 38:10, pages 261-262, based upon a public lecture delivered in Boston in 1975, underlining my own)
 
In the final book of the Mishneh Torah, the Rambam (Maimonides, 1135-1204) echoed Shmuel’s words in Talmud Bavli, Sanhedrin 98b when he declared:

Do not presume that in the Messianic age any facet of the world's nature will change or there will be innovations in the work of creation. Rather, the world will continue according to its pattern… Our Sages taught: “There will be no difference between the current age and the Messianic era except the emancipation from our subjugation to the gentile kingdoms.” (Sefer Shoftim 12:1-2, translation, Rabbi Eliyahu Touger)
 
If we view the Rambam’s words within the context of our discussion, we can readily see that the Messianic era will be the time of the ascension of “Israel” over “Jacob,” amidst “the emancipation from our subjugation to the gentile kingdoms.” As such, it will at long last be the time of complete independence, freedom and peace for the Jewish people. With G-d’s help and blessing, may this time come soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom,
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
 
And Jacob awakened from his sleep, and he said, “Indeed, the L-rd is in this place, and I did not know [it].” And he was frightened, and he said, “How awesome is this place! This is none other than the house of G-d, and this is the gate of heaven.” (Sefer Bereishit 28:16-17, Parashat Vayatze, this and all Bible translations, The Judaica Press Complete Tanach)
 
The expression, “Indeed, the L-rd is in this place, and I did not know [it],” is somewhat ambiguous in light of the juxtaposed words, “And he was frightened…” One might readily infer that Yaakov’s failure to recognize Hashem’s presence was due to his inability to apprehend G-d’s immanence. If this were the case, a proper translation of the phrase “and I did not know [it]” should be followed by an exclamation point, rather than by a period, as we find in a number of English translations. (See, for example, The Artscroll Chumash) Yet, many English translations of our phrase do not use this punctuation. This leads one to ask, “Is the expression, ‘Indeed, the L-rd is in this place, and I did not know [it],’ an exclamatory or declarative statement?” In other words, did Yaakov berate himself regarding his failure to perceive Hashem’s presence, or was he simply stating that he was unable to recognize the nearness of the Schechinah (Hashem’s Divine Presence)? These are essential questions, since their answers can lead us to a deeper understanding of both Yaakov’s persona, and the very nature of prophecy.
 
The great Spanish exegete, Rabbi Avraham Saba zatzal (1440-1510), in his classic work of Torah analysis entitled “Tzror Hamor,” maintained that our phrase is a declarative rather than exclamatory statement, since Yaakov “was not a famous prophet on the level of Eliyahu and Elisha who said, ‘Let her be, for her soul is bitter to her, and the L-rd hid it from me and did not tell me.’” (Sefer Melachim II:4:27, underlining my own) The connotation of this verse suggests that Eliyahu, based upon his prodigious prophetic powers, normally would have been able to perceive the bitterness of soul of the woman standing before him, yet Hashem actively prevented this from happening. In stark contrast, Yaakov lacked Eliyahu’s ability to perceive Hashem’s presence, the recognition of which caused him to state, “Indeed, the L-rd is in this place, and I did not know [it].”
 
At this juncture, Rav Saba proceeded to analyze the nature of knowing (in philosophical terms, epistemology) and the recognition of that which is known, in an effort to specifically understand Yaakov’s behavior within the context of the prophetic experience:

It is well-known that an individual who comprehends a certain matter does so based upon two possibilities, either because he has prepared himself to do so or because of the preparation fostered by the environment [wherein he finds himself]. This is the case, since, on occasion, a person who is unprepared [intellectually or in regards to prophecy] will be helped by the preparation afforded by the environment. A case in point is when our Sages, may their memory be a blessing stated, “The air of the Land of Israel makes one wise.” So, too, did Kohelet [i.e. King Solomon] declare, “I am Kohelet, I was King over Israel in Jerusalem.” (Sefer Kohelet 1:12) This suggests that Kohelet gathered together all of the various branches of knowledge [that existed in his time]. As it states, “And he was wiser than all men…” (Sefer Melachim I:5:11) The reason for this is because he was the King of the Jewish people – a wise and discerning nation. So, too, was he in Jerusalem – the very place where knowledge and wisdom stood at the center of the world. All of this helped in his preparation [to become the wisest man in the world].
 
Armed with the above-stated analysis, Rav Saba proceeded to examine Yaakov’s failure to recognize Hashem’s presence:

Yaakov really was saying that I could see on my own that I was unprepared [to sense the Schechinah,] based upon the trials and tribulations of traveling, and the anguish, anxiety and fears [that I was suffering, which were generated] by my brother, Eisav. It is very well known that the Schechinah will only dwell with an individual who is experiencing joy [and, therefore, it should have been impossible for me to encounter the Holy One blessed be He] - nonetheless, I saw visions of Hashem! Given that this was the case, what was the causal factor [that enabled me to experience these visions]? I [i.e. Yaakov] analyzed this, and I determined [that the only reason why I was able to have this prophetic encounter] was because this holy place prepared me to do so.
 
At this point, we are ready to understand two crucial segments of our initial verses. In Rav Saba’s view, “Indeed, the L-rd is in this place,” actually means that “based upon the [holiness of this] place [I have now been able to perceive Hashem’s presence,] since, on my own it is obvious that I was not prepared to do so.” Moreover, opined Rav Saba, “this, then, is the correct manner in which to interpret, ‘and I did not know [it].’ It means that on my own I have been unable to find sufficient preparation to merit this vision.” (All translations and brackets my own) Little wonder, then, that given Yaakov’s cognizance of his lack of preparation to perceive the Schechinah, he proclaimed, “How awesome is this place! This is none other than the house of G-d, and this is the gate of heaven.” Clearly, Yaakov participated in a miraculous and awe-filled experience, recognizing it as a life-transforming event when he declared the land upon which he stood to be “none other than the house of G-d, and this is the gate of heaven.”
 
Unfortunately, unlike Yaakov Avinu (our father Yaakov), we continue to live in a seemingly never-ending period of hester panim (the hiding of Hashem’s presence). Nevertheless, we must ever try to emulate him with acute awareness that we, too, experience wonders and miracles. This thought was given voice by our Sages in the Birkat Hoda’ah (the Blessing of Thanks) of the Shemoneh Esrai prayer, “We gratefully thank You … for Your miracles that are with us every day, and for Your wonders and favors in every season – evening, morning and afternoon.” (Translation, The Complete Artscroll Siddur)
 
May the Holy One blessed be He bring the Mashiach (Messiah) soon and in our days, so that the daily miracles, wonders and favors that He bestows upon us will become revealed to the entire world. For then, “the L-rd shall become King over all the earth; on that day the L-rd shall be one, and His name one.” (Sefer Zechariah 14:9) Then, too, may we stand shoulder to shoulder as one united and holy nation and declare, “How awesome is this place!” V’chane yihi ratzon.
 
Shabbat Shalom,
 
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.
​
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].
*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.
 
**Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
 
And the L-rd appeared to him (Yitzhak) on that night and said, “I am the G-d of Abraham, your father. Fear not (al tira), for I am with you, and I will bless you and multiply your seed for the sake of Abraham, My servant.” (Sefer Bereishit 26:24, Parashat Toldot, this and all Bible translations, The Judaica Press Complete Tanach)
 
Fear is not an emotion that we commonly associate with the Avot (Patriarchs) and Emahot (Matriarchs). Yet, just as Hashem declared to Yitzhak “al tira” (“do not be afraid”) in our pasuk  (verse), so did He with Avraham and Yaakov. (See Sefer Bereishit 15:1, and 46:3-4 respectively) Based upon the peshat (direct reading) of our pasuk, it appears that Yitzhak was existentially agitated on two accounts: the fear that G-d might abandon him, and the fear that the Almighty might not bless him with many children. Thus, the Holy One Blessed be He reassured him regarding both of these fears: “Fear not, for I am with you, and I will bless you and multiply your seed…” Our verse, therefore, clearly provides us with insight into the content of Yitzhak’s consternation. What we do not know, however, is exactly why he was afraid.
 
The Ramban (Nachmanides, 1194-1270) provided a very practical rationale as to why Yitzhak had such depth-level trepidation at this juncture in his life. He noted that the narrative preceding Hashem’s assurances to Yitzhak focuses upon Yitzhak’s time in Gerar, and the disputes over water rights that transpired between his shepherds and those of Gerar. Moreover, and quite ominously, the overall encounter with Abimelech, King of the Philistines, did not end well: “And Abimelech said to Isaac, ‘Go away from us, for you have become much stronger than we.’” (Sefer Bereishit 26:16) Therefore, the Ramban stated:

As a result of Abimelech forcing him [Yitzhak] to flee, people were [free to be actively] jealous of him [on account of his manifest wealth], and the shepherds of Gerar argued with him. As a result, Yitzhak was afraid that all of the parties involved in these activities would gather together against him and strike both he and his family. Thus, the Holy One Blessed be He promised him that he should not be afraid of them, [for He would protect him], and blessed him. (Translation and brackets my own)
 
In sum, the Ramban maintained that Yitzhak’s fears stemmed from his strategic military disadvantage and the likelihood of an impending attack by the Philistines. Thus, when Abimelech had declared Yitzhak to be “much stronger than we,” this was an assessment of his wealth, rather than Yitzhak’s ability to protect himself and his family. Consequently, “the Holy One Blessed be He promised him that he should not be afraid of them,” even though he felt singularly vulnerable at this time.
 
Further support for the Ramban’s position may be derived from the wording of the pasukim (verses) that were addressed to each of the Avot. Each of these prophetic encounters present Hashem speaking to the Avot as “Anochi” rather than the usual term, “Ani.” While both are translated in English as, “I,” they have two very different connotations. The great Torah scholar Rav Meir Lob ben Yechiel Michel Weiser (1809-1879), known to the world as “the Malbim,” persuasively presented the distinction between these two terms in a gloss on our parasha:

There is a difference between “Ani” and “Anochi.” In every instance wherein [the Torah] states “Anochi,” this connotes [the concept of] I in my very being and focuses upon the essence of the speaker. [In contrast,] when [the Torah] says, “Ani,” this is not a statement [regarding the fundamental identity of the speaker,] rather, it refers to descriptions of, or actions regarding, the speaker. (Sefer Bereishit, Parashat Toldot, 27:18-19, see as well, Sefer Shemot, Parashat Yitro, 20:2-3, translation and brackets my own)
 
The Malbim’s analysis provides us with a cogent rationale as to why the collective fears of Yitzhak and the other Avot were so quickly laid to rest. When the Almighty spoke to them in the persona of “Anochi,” He, so to speak, firmly placed Himself “on the line” and declared, with His essence and being, that each of the Patriarchs had nothing to fear. Clearly, no more reassuring words could ever be spoken.
 
Since we are mystically connected to the Avot, by virtue of being their descendants, we can legitimately look to Hashem’s inspiring and comforting words to each of them as being addressed to us as well. The Holy One Blessed be He is with us, and has always been with us, even when we have felt His presence eclipsed by the darkness of man’s relentless inhumanity. We longingly await the ultimate geulah shlaimah (complete Redemption), the coming of Mashiach Tzidkanu (the righteous Messiah), when the entire world will stand shoulder to shoulder in recognizing Hashem. May this time come soon and in our days, bringing peace for the Jewish people and the entire world. V’chane yihi ratzon.
 
Shabbat Shalom,
 
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.
 
**Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
 
Our parasha contains the first reference in Tanach (the Hebrew Bible) to Tefilat Minchah (the Afternoon Prayer Service): “And Isaac went forth to pray [many translate this as “meditate”] in the field towards evening, and he lifted his eyes and saw, and behold, camels were approaching.” (Sefer Bereishit 24:63, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) The Hebrew word for “to pray” used in this verse is lasuach. Rashi (1040-1105) interprets this term in the following manner: “Lasuach is an expression of prayer, as in (Psalms 102:1): ‘He pours out his prayer.’” His comment is based upon Midrash Bereishit Rabbah 60:14, and Talmud Bavli Berachot 26b. The Talmudic passage states: “Isaac instituted the afternoon tefilah [prayer], as it says, And Isaac went out to meditate in the field at eventide, and 'meditation' means only prayer, as it says, ‘A prayer of the afflicted when he fainted and poured out his meditation before the L-rd.’” (Translation, The Soncino Talmud with my emendations to enhance readability)
 
It is fascinating to note that lasuach appears this one time in Tanach, whereas the more common verb for prayer, lehitpallel, appears seven times. Therefore, it appears that the word lasuach was employed to teach us a particular lesson. In my estimation, this expression, with its dual meaning of to meditate and to pray, is particularly apropos in reference to Yitzhak. He was a complex and multifaceted person who was associated with both pachad (fear), “…And Jacob swore by the Fear of his father Isaac” (Sefer Bereishit 31:53) and gevurah (heroism and self-mastery), as we find throughout Kabbalistic literature. The Ibn Ezra (1092-1167) opines that Yitzhak demonstrated pachad at the Akeida (his binding). In my estimation, this moment of self-overcoming surely proved his gevurah as well.
 
How does one achieve a true sense of pachad and authentic gevurah? It appears to me that these qualities are achievable if and only if one has spent time in serious self-reflection and meditation. This is precisely what Yitzhak did when he originated and prayed Tefilat Minchah. His prayer was no mere lip service or attempt to “win over” or “cajole” Hashem. Instead, he revealed his innermost self to the Master of the Universe, and poured out his very being before Him. In short, he communed with G-d in the highest and purest sense of the I-Thou relationship. Yitzhak, in a word, taught us the singular significance of heartfelt prayer.
 
Tefilat Minchah is unlike any other prayer we pray during the course of the day. More often than not, praying Minchah requires us to cease whatever work or creative activity in which we are engaged. This demonstrates our devotion and loyalty to our Creator, and when undertaken in an introspective manner, allows us to follow the path forged by Yitzhak Avinu (our Father Yitzhak). As such, Minchah is a moment in time in the daily life of a Jew that is mesugal (specially dedicated) to strengthening our relationship with G-d.
 
Moreover, Tefilat Minchah reveals the unique relationship that obtains between Hakadosh Baruch Hu (the Holy One Blessed Be He) and His people. One of the most spectacular demonstrations of this indestructible bond occurs in Sefer Melachim I. Therein we read of the spiritual and physical heroism of Eliahu Hanavi (Elijah the prophet), when he single-handedly stood up for G-d’s honor against the 450 false prophets of Ba’al. When did he perform this unique act of heroism? When did he show the world that there is only one true Hashem? When did Hashem answer him? This all happened at the time of Tefilat Minchah:

And it was when the evening sacrifice [i.e. late afternoon] was offered that Elijah the prophet came near and said, “L-rd, the G-d of Abraham, Isaac and Israel, today let it be known that You are G-d in Israel and that I am Your servant, and at Your word have I done all these things. Answer me, O L-rd, answer me, and this people shall know that You are the L-rd G-d, and You have turned their hearts backwards.” And the fire of the L-rd fell and consumed the burnt offerings and the wood and the stones, and the water which was in the trench it licked up. And all the people saw and fell on their faces, and they said, "The L-rd is G-d, the L-rd is G-d. (18:36-39)
 
Jewish history has been blessed with but one Yitzhak and one Eliahu. They were unique personalities who raised the recognition of Hashem to unheralded heights. They were, as well, paradigm-changing individuals, in that they enabled us to perceive Hashem in the crystal-clear light of truth. Fascinatingly, both did so at the time of Tefilat Minchah. True, we can never approach their ultimate greatness; yet, like our ancestors of old, we can emulate their dedication to Hakadosh Baruch Hu and declare from the depths of our being “Hashem Hu HaElokim, Hashem Hu HaElokim” “The L-rd is G-d, the L-rd is G-d.” May this ever be our watchword and the driving force within our lives. V’chane yihi ratzon.
Shabbat Shalom,
 
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

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