​Parashat Toldot, 5785, 2024: "Our Yedid Nefesh"

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ
 
Yitzchak Avinu was presented in our parasha with the existential threat of a powerful famine. Like Avraham Avinu, he desired to travel to Egypt in order to protect his family’s future. This time, however, Hashem revealed himself to Yitzchak and commanded him to remain in Eretz Yisrael: “And Hashem appeared to him, and said, ‘Do not go down to Egypt; dwell in the land that I will tell you.’” (Sefer Bereishit 26:2, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) In addition, Hashem declared that Yitzchak would have numerous offspring and the covenant made with Avraham would be fulfilled through him:

Sojourn in this land, and I will be with you, and I will bless you, for to you and to your children will I give all these lands, and I will establish the oath that I swore to Avraham, your father. And I will multiply your children like the stars of the heavens, and I will give your children all these lands, and all the nations of the earth will bless themselves by your children. (26:3-4, emendations my own)
 
The Torah almost always refrains from providing a rationale for future events. Our case, however, is different: “Because Avraham hearkened to My voice, and kept My charge (mishmarti), My commandments (mitzvotai), My statutes (chuchotai), and My instructions (torotai).” (26:5)  Rashi explains each of these terms in this manner:
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Mishmarti: [Referring to] decrees to distance [himself] from transgressing the warnings in the Torah, that is, secondary prohibitions to prevent incest from occurring, and the Rabbinic decrees to safeguard the prohibitions of Shabbat.
 
Mitzvotai: [Referring to] things, which, had they not been written, would have been fit to be commanded, that is, [prohibitions against] robbery and bloodshed.
 
Chuchotai: [Referring to] things that the evil inclination and the nations of the world argue against, that is, [the prohibitions against] eating pork and wearing garments of wool and linen together for which no reason [is given], but [which are] the decree of the King and His statutes over His subjects.
 
Torotai: Include the Oral Law, the laws given to Moshe from Sinai.
 
Rashi’s analysis is based upon a variety of Rabbinic sources that posit Avraham fulfilled the entire Torah inclusive of Rabbinic decrees and enactments. By way of illustration:
 
Rab said: “Our father Avraham kept the entire Torah, as it is said: ‘Because Avraham hearkened to My voice [kept My charge, My commandments, My statutes, and My instructions].’” (Sefer Bereishit 26:5) …Raba or R. Ashi said: “Avraham, our father, kept even the law concerning the eruv tavshilin as it is said: ‘My Torahs:’ one being the Written Torah, the other the Oral Torah.” (Talmud Bavli, Yoma 28b, translation, The Soncino Talmud, with my emendations to enhance clarity)
 
At this juncture we may well ask, “Why did Avraham fulfill the Torah if he was not commanded to do so?” My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, suggests this answer:

In many respects, G-d was closer to Avraham than He was to Moshe. An intangible feeling of tenderness lingers over the relationship of G-d to Avraham. There is the creative ardor, moving devotion and a lack of tension. All that G-d requests of Avraham is destined to promote the latter’s happiness and greatness. (The Emergence of Ethical Man, Michael S. Berger, page 155)
 
The Rav notes that Avraham acquired the moral law through “the mahazeh, the prophetic vision, not the royal decree [as in the case of Moshe].” Moreover, “there is no imposition of divine authority… Only a bilateral covenant, which binds both man and God, was concluded.” According to the Rav, Avraham was Hashem’s friend; as such, once Avraham received his divine prophetic visions, he did everything in his power to comply with the Almighty’s every request:

God addresses Himself to Avraham not in the commanding, authoritative tone of the Lord but in the comradely, friendly manner of a fellow wanderer. He [God] wants a covenant with him. God, as it were, is lonesome and He is anxious to find a companion. Fellowship between God and man is the motto of Avraham’s life. (154-155, all brackets and underlining my own)
 
The Rav’s analysis is a theological tour de force, teaching us that as much as we wish to encounter Hashem and draw close to Him, He too longs for the Jewish people’s embrace. In many ways, this concept is reminiscent of the first stanza of the stirring liturgical poem “Yedid Nefesh” that is often sung in Ashkenazi synagogues during Kabbalat Shabbat and at Shalosh Seudot:

Beloved of the soul (yedid nefesh), Compassionate Father, draw Your servant to Your Will, then Your servant will hurry like a hart to bow before Your majesty; to him Your friendship will be sweeter than the dripping of the honeycomb and any taste. (Translation, https://en.wikipedia.org/wiki/Yedid_Nefesh#Text)
 
May we ever strive to reach out to Hashem, our Yedid Nefesh, with heartfelt tefilot and dedication to His holy Torah. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
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*** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach
 
 
*** 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.

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