Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon HaKohane, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Tikvah bat Rivka Perel, Gittel Malka bat Moshe, Alexander Leib ben Benyamin Yosef, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, and the health and safety of our brothers and sisters in Israel and around the world.
 
Parashat Vayetze informs us that Rachel, like Sarah and Rivka before her, was barren. Finally, after many long years, the Torah states, “vayizkor Elokim et Rachel (And G-d remembered Rachel), and G-d hearkened to her, and He opened her womb.” (Sefer Bereishit, 30:22, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach with my emendations)  The phrase, “vayizkor Elokim,” cannot be taken at face value. After all, how is it possible that the Creator and Master of the Universe would ever forget? Moreover, the great Mishnaic period sage, Rabbi Elazar HaKapor, said: “Blessed is He, for before Him there is no wrong, no forgetting (v’lo shicha), no favoritism, and no taking of bribes; know, that everything is according to the reckoning. (Pirkei Avot 4:22, translation, Rabbi Yosef Marcus)  As such, many meforshim (Torah commentators) focus on the appellation, Elokim (middat hadin, the quality of judgment), and maintain vayizkor Elokim suggests that the Holy One blessed be He rendered a positive judgment, as we find in three other instances in the Torah:
Vayizkor Elokim Noach and all the beasts and all the cattle that were with him in the ark… (Sefer Bereishit 8:1) 
 
And it came to pass, when Elokim destroyed the cities of the plain, vayizkor Elokim et Avraham. (19:29) 
 
And Elokim heard their cry (that is, the Jewish people’s cry), and vayizkor Elokim His covenant with Avraham, with Yitzchak, and with Ya’akov. (Sefer Shemot 2:24)
 
Midrashic literature presents two approaches as to why Hashem determined Rachel was zochah (merited) to receive a positive ruling. Bereishit Rabbah asks:
Vayizkor Elokim: What memory did [Hashem] remember (that is, what evidence did Hashem focus on) concerning Rachel? She remained silent concerning her sister [Leah] at the time Leah was given over to him [Ya’akov, on what supposed to have been Rachel and Ya’akov’s wedding night]. Rachel maintained her silence, even though she was fully cognizant of what was taking place. Ultimately, vayizkor Elokim et Rachel, as was fitting, for Rachel knew full well she was bringing her tzaratah (rival) into her own home. (Parashat Vayetze 73:4, translation and brackets my own)
 
The second source, Midrash Aggadah (Buber), contains the explanation of our phrase that was employed by Rashi (1040-1105) in his Commentary on the Torah: 
Vayizkor Elokim: The Holy One blessed be He remembered (that is, focused on) Rachel’s [past] humility when she gave the simanim (unique signs between Rachel and Ya’akov) to her sister [Leah] to give to Ya’akov, as she [Rachel] could not bear the thought of her sister’s [potential] abject embarrassment. (Parashat Vayetze 30:22, translation and brackets my own)
 
In addition, in his Commentary on Sefer Yirmiyahu 31:14, Rashi cites Midrash Eichah Rabbah, Petichah 24, on the celebrated phrase, “Rachel m’vakah al banehah—Rachel weeping for her children.” This midrash combines Rachel’s silence and her giving over the simanim to Leah and, in so doing, reveals the power of her advocacy on behalf of b’nai Yisrael:
Rachel m’vakah al banehah: An aggadic midrash states that the Avot and Emahot went to comfort the Holy One blessed be He when King Menashe [14th king of Yehudah, 7th century BCE] placed an idol in the Beit HaMikdash. Nonetheless, He refused to be comforted. Rachel then came before Him and said: “Master of the Universe, whose mercy is greater, Your mercy or the mercy of one comprised of flesh and blood? Is it not the case that Your mercy is greater? Behold, I brought my rival into my very home [and demonstrated my mercy]! And all the work that Ya’akov did for my father was only performed on my account, yet, when I was preparing to go to my chuppah, my father brought my sister to the chuppah in my stead! It was not enough that I remained silent, since I handed over my special simanim to her as well! So, too, in Your case, if Your children have brought Your rival [the idol] into Your house [the Beit HaMikdash], You should remain silent towards them [regarding this affront, and not destroy them].” He [Hashem] said to her: “You have learned well to be an advocate! There is reward for actions and righteousness, [especially since] you handed over your simanim to your sister.” (Translation and brackets my own)
 
May we always be zocheh (merit) to receive merciful judgment from the Almighty. Moreover, even if we are undeserving of such, may Rachel Emanu ever be our malitzah yesharah (advocate) and help bring us rachamim (mercy) from Hashem. V’chane yihi ratzon.
Shabbat Shalom 
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org.
 
Please contact me at [email protected] to be added to my weekly email list.
 
*** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link: The Rav

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon HaKohane, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Tikvah bat Rivka Perel, Gittel Malka bat Moshe, Alexander Leib ben Benyamin Yosef, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, and the health and safety of our brothers and sisters in Israel and around the world.
 
The beginning of our parasha focuses on Yitzchak and Rivka. Unfortunately, like Sarah and Rachel, Rivka was initially unable to conceive: “And Yitzchak prayed to Hashem opposite his wife because she was barren, and Hashem accepted his prayer, and Rivka, his wife, conceived.” (Sefer Bereishit 25:21, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach with my emendations)  In his Commentary on the Torah, Rashi (1040-1105) suggests the following interpretations of “opposite his wife,” and “accepted his prayer”: 

Opposite his wife: This one (Yitzchak) was standing in this corner and praying, and that one (Rivka) was standing in that corner and praying. Accepted his prayer: But not hers, for the prayer of a righteous man, the son of a righteous man (tzaddik ben tzaddik), does not compare to the prayer of a righteous man, the son of a wicked man (tzaddik ben rasha). Therefore, [Hashem accepted] his prayer and not hers.”
 
Rashi’s explanation of “accepted his prayer” is based on a statement of Rabbi Yitzchak in Talmud Bavli, Yevamot 64a: “… their prayers were answered due to Yitzchak, because the prayer of a tzaddik ben tzaddik is not similar (lefi sh’aino domeh) to the prayer of a tzaddik ben rasha, and Rivkah’s father was the wicked Bethuel.” (Translation, The Koren-William Davidson Talmud, Rabbi Adin Steinsaltz zatzal, editor)  Rabbi Yitzchak intimates that the tefilah of a tzaddik ben tzaddik is qualitatively different, and by extension, on a higher level, than that of a tzaddik ben rasha. Yet, how can this be so? Does not Dovid HaMelech state in Ashrei: “Hashem is close to all (l’chol) who call Him, to all (l’chol) who call Him in truth (b’emet). (Sefer Tehillim, 145:18)  This verse clearly indicates that there is “a level playing field” when it comes to heartfelt tefilah—and everyone, no matter who they are—has an equal opportunity to draw close to the Almighty.
 
In his homiletic analysis of the Torah, Oheiv Yisrael, the Apter Rav (Rabbi Avraham Yehoshua Heschel zatzal, 1748-1825) focuses on this very issue:

Rashi found it quite difficult that [Hashem accepted Yitzchak’s tefilah, and not Rivka’s,] for even though the prayer of a tzaddik ben tzaddik is not the same as that of a tzaddik ben rasha, nonetheless, the tefilah of a tzaddik ben rasha is very important in the eyes of the Holy One may He be blessed. This is the case, since [the Holy One blessed be He] answers everyone “who call Him in b’emet”—even if he is a son of an evil person. As such, why did the Holy One blessed be He refrain from answering Rivka the tzadeket? For, beyond a shadow of a doubt, did not her prayer ascend in grace before the Holy One? (This and the following translation and brackets my own)
 
Rav Heschel’s answer to these questions is a tour de force that illuminates the deeper meaning of Rashi’s gloss:

[The reason why Hashem accepted Yitzchak’s tefilah and not Rivka’s] is because Yitzchak’s tefilah was that of a tzaddik ben tzaddik, as such, [Rivka’s tefilah, which was] in the category of tzaddik ben rasha, was deemed relatively unimportant by comparison (lo nechshavah kol kach). In truth, however, if the only tefilah in this instance had been [Rivka’s] tzaddik ben rasha prayer, then, beyond a doubt, it would have been of singular import before Him, may He be blessed, in its acceptance, and Hashem would surely have acted in accordance with her desire and will. Therefore, it is only when you have simultaneous tefilot in the categories of tzaddik ben tzaddik and tzaddik ben rasha that the former will take precedence over the later in its acceptance by Hashem.
 
The Apter Rav’s response is inspiring. It assures the entire Jewish people that our tefilot will be accepted as long as we beseech the Almighty in heartfelt sincerity. As we declare three times a day in the weekday Shmoneh Esrei:

Hear our voice, Hashem our G-d, pity and be compassionate to us, and accept — with compassion and favor — our prayer, for G-d Who hears prayers and supplication are You. From before Yourself, our King, turn us not away empty-handed, for You hear the prayers of Your people Israel with compassion. Blessed are You, Hashem, Who hears prayer. (Translation, The Complete ArtScroll Siddur)
 
May we all be zocheh (merit) to have our tefilot accepted and answered. V’chane yihi ratzon.
 
Shabbat Shalom 
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org.
 
Please contact me at [email protected] to be added to my weekly email list.
 
*** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link: The Rav

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon HaKohane, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Tikvah bat Rivka Perel, Gittel Malka bat Moshe, Yitzchak Chaim ben Yehoshua, Alexander Leib ben Binyamin Yosef, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, and the health and safety of our brothers and sisters in Israel and around the world.
 
One of the major themes of our parasha is the death and burial of Sarah Emanu in Ma’arat HaMachpelah. Another, found in the subsequent chapter, focuses on Eliezer finding Yitzchak’s future wife, Rivka. (24)  Following this extensive presentation, the Torah informs us: “And Avraham took another wife, and her name was Keturah.” (Sefer Bereishit 25:1, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach with my emendations)  With but few exceptions, Chazal identify Keturah with Hagar, Sarah’s former maidservant and the mother of Yishmael. If this is the case, why was the new name “Keturah?” Rashi (1040-1105) offers the following explanation based on Midrash Bereishit Rabbah 61:4: “Keturah: This is Hagar. She was called Keturah because her deeds were as beautiful as incense (ketoret).” In his supercommentary on Rashi’s Commentary on the Torah, the Maharal (Rabbi Yehudah Loew ben Bezalel, born between 1512-1526, d. 1609) explains why Keturah’s deeds “were as beautiful as incense”: 

Even though she had returned to worshipping the false gods of her father’s house (Rashi 21:14), [after having been sent away by Sarah Emanu], once she saw the kindness Hashem did for her when He sent a malach (angel, 21:17), and the waters of the well rose to meet her (21:19), she returned to Hashem [and abandoned all false gods]. (Gur Aryeh, Sefer Bereishit 25:1, translation and brackets my own)
 
According to Rashi and the Maharal, Keturah emerges as a spiritually appropriate wife for Avraham during the post-Sarah Emanu years of his life, as she, too, eschewed idol worship and embraced monotheism. They were zocheh (merited) to have six children and a number of grandchildren, all of whom the Torah describes as “b’nai Keturah—the children of Keturah.” (25:2-4). Immediately thereafter, we find these two pasukim:

And Avraham gave all that he possessed to Yitzchak. And to the sons of Avraham's concubines, Avraham gave gifts, and he sent them away from his son Yitzchak while he [Avraham] was still alive, eastward to the land of the East. (25:5-6)
 
The verse, “and Avraham gave all that he possessed to Yitzchak,” teaches us that Yitzchak was the sole inheritor of Avraham Avinu’s property. We are left to ponder the exact content of this inheritance. Fortunately, there is a fascinating narrative in Talmud Bavli, Sanhedrin 91a that speaks directly to this issue: 

The Gemara relates: … the descendants of Yishmael and the descendants of Keturah came to judgment with the Jewish people before Alexander of Macedon. They said to the Jewish people before Alexander: “The land of Canaan is both ours and yours, as it is written: ‘And these are the generations of Yishmael, son of Avraham, whom Hagar the Egyptian, Sarah’s maidservant, bore unto Avraham’ (25:12), and it is written: ‘And these are the generations of Yitzchak, son of Avraham’ (25:19). Therefore, the land should be divided between Avraham’s heirs.” … Geviha ben Pesisa said to the descendants of Yishmael: “From where are you citing proof that the land of Canaan belongs to both you and the Jewish people?” They said to him: “From the Torah.” Geviha ben Pesisa said to them: “I, too, will cite proof to you only from the Torah, as it is stated: ‘And Avraham gave all that he had to Yitzchak. But to the sons of the concubines that Avraham had, Avraham gave gifts, and he sent them away from his son, while he yet lived, eastward, to the east country.’ (25:5–6). In the case of a father who gave a document of bequest [agatin] to his sons during his lifetime and sent one of the sons away from the other, does the one who was sent away have any claim against the other? [Of course not!] the father himself divided his property.” (Translation, with my brackets and emendations, The Koren-William Davidson Talmud, Rabbi Adin Steinsaltz zatzal, editor) 
 
The essence of this passage is the fourth century BCE attempt by the descendants of Yishmael and Keturah to acquire a portion of Eretz Yisrael, as demonstrated by their purported inheritance claims. Geviha ben Pesisa, Chazal’s representative to Alexander of Macedon, cites pasukim that prove the inaccuracy of their specious assertions, and concludes with a logical argument congruent with Greek law which stipulates that it is the father’s legal right to divide his property using an agatin, and such choices remain inviolate. Alexander apparently accepted Geviha’s arguments since there is no further discussion of this case in the Gemara. 
 
Unfortunately, the descendants of Yishmael and Keturah have unceasingly continued their quest to deny our G-d given right to Eretz Yisrael. One particularly powerful incident involving Rav Avraham Yitzchak Kook zatzal (1865-1935), the first Ashkenazi Chief Rabbi of British Mandatory Palestine, gives voice to their never-ending efforts:
​
In 1929, the Arabs, supported by the British authorities in the land of Israel, were attempting to deny Jews the right to pray before the Western Wall. When Rabbi Kook appeared before a commission set up to deal with the matter, he turned to the head of the commission and said in a trembling voice: “What do you mean by saying that this commission will decide who has ownership over the Western Wall? Does this commission or the League of Nations control the Wall? From whom have you received permission to decide who owns it? The entire world is the possession of the Holy One, blessed be He, the Creator of the world. And the Holy One, blessed be He, gave the nation of Israel possession of the entire land of Israel, including the Western Wall. No power in the world, no League of Nations and not this commission can suspend this divine right.” The commission head commented that almost two thousand years had passed since the Jews had possessed the land of Israel, including the Western Wall. To this, Rav Kook replied quietly and calmly: “In Jewish law, there is a concept of an owner’s giving up his right to his property—including his land.  But when a person’s land was stolen from him, and he protested and continues to protest, his rights never expire.” (Simcha Raz, Malachim Kivnei Adam, p. 179, translation, Yaacov David Shulman, https://www.ravkook.net/the-land-of-israel.html)
 
May the time come soon, and in our days, when we will witness the complete fulfillment of the bracha we recite in the daily Shmoneh Esrei: “Behold our affliction, take up our grievance, and redeem us speedily for Your Name’s sake, for You are a powerful Redeemer. Blessed are You, Hashem, Redeemer of the Jewish people.” (Translation, The Complete ArtScroll Siddur, page 103, with my emendations). V’chane yihi ratzon.
 
Shabbat Shalom 
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org.
 
Please contact me at [email protected] to be added to my weekly email list.
 
*** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link: The Rav

Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon HaKohane, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, Gittel Malka bat Moshe, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, and the health and safety of our brothers and sisters in Israel and around the world.
 
Our parasha contains the first instance in history wherein an individual encounters the Almighty in an attempt to nullify a gezarah (verdict) of destruction promulgated against others. The exchange begins when the Holy One Blessed be He informs Avraham Avinu of His intention to destroy Sodom and Gomorrah because of their abject evil:

And Hashem said, “Since the cry of Sodom and Gomorrah has become great, and since their sin has become very grave, I will descend now and see, whether according to her cry, which has come to Me, they have done; [I will wreak] destruction [upon them]; and if not, I will know.” (Sefer Bereishit 18:20-21, this and all Tanach translations, The Judaica Press Complete Tanach, with my emendations) 
 
Avraham Avinu responds swiftly with a plea for their salvation. In so doing, he holds the Almighty to universal standards of justice:

And Avraham approached and said, “Will You even destroy the righteous with the wicked? Perhaps there are fifty righteous men in the midst of the city; will You even destroy and not forgive the place for the sake of the fifty righteous men who are in its midst? Far be it from You to do a thing such as this, to put to death the righteous with the wicked so that the righteous should be like the wicked. Far be it from You! Will the Judge of the entire earth not perform justice?” (18:23-25)
 
Hashem responds favorably to Avraham’s supplication and declares, “…If I find in Sodom fifty righteous men within the city, I will forgive the entire place for their sake.” (18:26)  At this juncture, Avraham realizes that his petition may well sound like unbridled boldness. Therefore, before continuing his appeal, he entreats Hashem with these famous words: “Behold now I have begun to speak to Hashem, although I am dust and ashes (v’anochi afar v’afer).” (18:27)
 
There are multiple ways that Avraham could have described himself in order to appear humble before the Master of the Universe. Why, then, did he choose the unusual expression “v’anochi afar v’afer?” Moreover, if Avraham stated that he was afar (dust), why did he add that he was afer (ashes)? The Beit HaLevi zatzal (Rabbi Yosef Dov HaLevi Soloveitchik, 1820-1892) addresses these questions in his analysis of our phrase:
​
He [Avraham] lowered himself in two polar opposite ways: Afar [is something] that has never had a significant shape, and it is only a possibility that it will obtain an important form; as there is a chance that seeds could be sewn therein, and it could grow any manner of plants, or it could be fashioned into an important vessel. [In contrast,] afer at some point had a meaningful form, yet at this time it is impossible to make anything from it. [For in stark contrast to afar,] it can neither be used as a bar gibul (a solid whose parts are joined by liquid into one body to create something of import), nor can it be used to grow plants. As such, he described himself in this manner to declare to the Almighty that he has never been anyone of significance, nor would anyone of any value or merit issue forth from him. (Sefer Beit HaLevi, Sefer Bereishit 18:27, translation, brackets and underlining my own)
 
The Beit HaLevi’s keen interpretation of v’anochi afar v’afer is congruent with an aggadic passage found in Talmud Bavli, Chullin 89a:

The Holy One, Blessed be He, said to the Jewish people: “I delight in you, since even at a time that I bestow greatness upon you, you diminish (i.e., humble), yourselves before Me. I granted greatness to Abraham, (yet) he said before Me: “And I am but dust and ashes.” (Genesis 18:27)  I granted greatness to Moses and Aaron, yet (Moses) said (of the two of them): “And what are we?” (Exodus 16:7) (I granted greatness) to David, (yet) he said: “But I am a worm, and no man.” (Psalms 22:7, Talmud translation, The Davidson Talmud, Rabbi Adin Steinsaltz zatzal, editor, with my emendations)
 
In my estimation, the attribute described in this passage is one of the key middot (ethical characteristics) of authentic gedolei Torah; namely, they are at one and the same time consummate Torah scholars and truly humble individuals. With Hashem’s help and our heartfelt efforts, may we follow their example and emulate the anavah (humility) of Avraham, Moshe and Aharon, and Dovid HaMelech. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org.
 
Please contact me at [email protected] to be added to my weekly email list.
 
*** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link: The Rav