Toldot: Matriarch Rivka's Heroism - Combining Strengths

by Rav Yitzchak Zaga, Beit HaRav Kook, yeshiva.org.il, translated by Hillel Fendel.

In this week's Torah portion of Toldot (B'reshit 25,19 – 28,9), we read of the birth of the twins Yaakov and Esav to our Patriarch Yitzchak and Matriarch Rivka, and the story of the "stolen" blessings. A deep reading of the portion also shows us the might and heroism of Rivka, as shown in her proactive role in ensuring that the blessings are delivered to their proper address, namely, Yaakov.

It is well known that the primary trait of our Forefather Avraham is Chessed (lovingkindness), and that of Yitzchak Avinu is G'vurah (strength, bold force). The G'vurah of Yitzchak comes to actualize and give practical expression to Avraham’s trait of Chessed; so writes the holy saintly HaRav A. I. Kook. (Though Rav Kook died in 1933, his legacy of Torah leadership lives on in very wide circles of religious Jewry in Israel, and abroad, today.)

When we speak of G'vurah, we note that in the realm of concrete action, it has two levels: that of Yitzchak, and that of his wife Rivka.

The Rav writes (in Shmoneh Kvatzim 6,163): "It must necessarily be that everything that disturbs the light of great Chessed from appearing in the world must be expelled, neutralized, and nullified with all strength." This means, perhaps unintuitively, that it is precisely because of Avraham's trait of great kindness that we know that whatever seeks to prevent the great light of Divine kindness from spreading throughout Creation must be forcefully deleted and removed.

Rav Kook continues: "The validity of this Divine kindness shines with the glory of the Heavenly G'vurah – the G'vurah of Yitzchak." That is, the divine Chessed that shone in Avraham is gloriously revealed in the Heavenly G'vurah of Yitzchak, because "the world of action and doing is not appropriate for him [Yitzchak]." That is to say, the revelation of Yitzchak's G'vurah is not enough – because it is merely a relative revelation found on a high spiritual level, but one that is not sufficiently practical to be able to wisely actualize things on an appropriate level for this world of action. This work that must be done requires, also, the power to negate anything that mars the revelation of the Chessed.

Rav Kook's words continue: "But it must connect and unite with a weaker life-shine – one that is still full of strength and solid Divine will that can stand before anything that would negate it – but it is initially derived from the will of evil and brazen people, even if it was later purified … In Rivka – our holy Matriarch who was descended of Betuel from Padan Aram and was the sister of the wicked Aramite Lavan – we find practical Chessed in the framework of practical G'vurah, and not of abstract idealism."

This difficult passage means that one of the two forms of G'vurah brings out the best of the other. The G'vurah of Yitzchak must necessarily link up with that of Rivka, which is full of iron will – a force that can withstand anything that will block the light of Divine Chessed from appearing in the world. The source of this G'vurah originates, it is true, precisely from the aggressiveness of the wicked ones, Betuel and Lavan. But it is fundamentally a good and refined force that Rivka purifies by her good choice. And in this way, practical Chessed appears in the practical G'vurah of Rivka, which fills out the abstract, ideal G'vurah of Yitzchak.

These fundamental ideas have their effect on the practical aspects thereof, as Rav Kook continues: "This proper merging of the ideal G'vurah with the practical G'vurah – in both of which the light of Divine Chessed shines – is proper to be that which the House of Israel is established upon. As is written in Ovadiah: "The House of Yaakov will be fire, and the House of Yosef will be flames, and the house of Esav will be straw. And saviors will ascend Mt. Zion to judge the mountain of Esav, and G-d will retain the kingdom."

That is: The G'vurah of Yitzchak is idealistic and abstract, and merges with the refined G'vurah of Rivka, that which can be put into practice. In both of these, the light of Divine Chessed shines, from the source of Avraham.

The Nation of Israel is to use this cooperative venture to establish a world that has two types of work: that of building physically and that of negating that which is not-good, that which seeks to prevent the light of Chessed from shining forth. This latter is the source of that which the Prophet Ovadiah calls the "fire of Yaakov," which is manifest most fully in generation following Yaakov: his son Yosef HaTzaddik, who burns the force of Esav who battles against the shining forth of Irael's light. This is also the source of "the saviors," those who will ascend Mt. Zion to judge the mountain of Esav, and who will install G-d as King in His world.

The kindness of Avraham and Sarah is built upon the G'vurah of Yitzchak and Rivka, and is put into practice by Yaakov, Rachel, and Leah. And we, all of us, the followers of our holy Forefathers and Foremothers, must learn and adopt for ourselves their special path - including the ideal G'vurah of Yitzchak and the practical G'vurah of Rivka. We must know how to construct the great building of the nation, how to be positive - but also how to be firm against anything that hinders positivity, firmness, and the process of Israel's redemption. This, as we were privileged to see with our own eyes in the leadership of our great rabbi, son of Rav Kook, Rabbi Zvi Yehuda HaCohen Kook, of saintly blessed memory.

Vayeira: Sitting by the Tent and Hoping for Guests

by Rav Yosef Naveh, Hassidic Educator and Torah Coach, yeshiva.org.il, translated by Hillel Fendel.

This week's Torah portion of Vayeira (B'reshit 18-24) begins with this verse: "G-d appeared to him [our Patriarch Avraham] in Elonei Mamre, and he was sitting at the entrance to the tent, in the heat of the day." 

R. Natan of Breslov, in Likutei Hilchot Ishut, tells us the connection between the two parts of the verse: "In order to reach the high level of 'G-d appeared to him' – i.e., perceiving Divinity and closeness to G-d – a person must pass through 'sitting at the opening to the tent in the heat of the day.'"

Let us quote his words, and then explain them:
              "… but one who does not want to fool himself, but rather thinks truly about his eternal objective, does not allow himself to ever go backwards, no matter what. He rather remains and waits at the entrance for many days – as long as it takes. And even if he is not allowed into the tent, and the heat bears down heavily upon him – even so, he does not leave his place, but rather waits there at the tent of the righteous people until G-d has mercy on him – just like Avraham sat outside the tent in the heat of the day."  

In every person’s life there are ups and downs. There are states of mohin d'gadlut, “expanded consciousness” — when everything is bright and clear in his service of G-d, and he does what is required of him freely and with joy, loving his spiritual state. But there are also states of mohin d'katnut, "constricted consciousness," when one's thoughts and urges confuse him and cast doubts even on his faith in G-d; he might actually feel that he has no place in Judaism, and wonders what meaning and value his actions have.

Indeed, in moments of mohin d’katnut, when a person feels unwanted before G-d, there is a danger that he will seek vitality and excitement outside of Torah and Judaism, imagining that there he will find meaning and light in his life.

But he must be strong and of valor: sturdy and steadfast in his mind, determined that as long as his soul is within him, he will never abandon Hashem, no matter what. For this is what measures a person’s true greatness - that even when his yetzer hara (evil inclination) overpowers him with the burning heat of lust for forbidden pastures, as in "the heat of the day,” he will not abandon his place and will not retreat. He rather continues to “sit at the entrance of the tent,” waiting and hoping for G-d's salvation.

Generally, at times of mohin d'katnut, one's yetzer hara manages to convince him that Hashem does not care about him or what he does, and doesn't need or appreciate the "unimportant" things he does. And in this way, the person is led to abandon everything – even that which he can do well.

But the S'fat Emet, the second Gerrer Rebbe, teaches us that just like Avraham sat near the tent's opening, so too "a person must leave one little point open, and through it his entire body will be drawn after this illumination." 

That is to say: Mainly during the "downs" in one's life, and during the "heat of the day," he should make sure to leave at least a little opening, a point of connection to Hashem, from which, when the time comes, he will be able to return to the holiness of Israel completely. 

An example of this is found in the life story of the Holy Rebbe Rav Yitzchak Isaac Yehuda Yechiel Safrin, Rebbe of the Komarno Hassidic dynasty in Ukraine. He wrote about his own years of tribulations until he merited to have "Vayera," i.e., "G-d appeared to him." He wrote as follows: 

“This poor, afflicted man [myself] — a lowly and dark creature, trampled underfoot. ‘A thousand tastes of death’ I tasted in this world, and many troubles, poverty, humiliation, pain, and exile – I became like dust to be trodden upon… Know that everything you are about to read in my writings came only after years of toil and struggle. And only because I held firm did I merit what I merited."

And he continues: 

“[Finally] the heavens were opened for me, granting me a tremendous comprehension of the sacred unifications and the secrets of the Torah, to elucidate its mysteries and commandments. G-d in His mercy and kindness shines upon me from His light, His radiance, and His splendor of Torah and mitzvot — a truly wondrous light, a taste of the World to Come, beyond measure or description — to the point that I have become truly a new being. The tefillin shine upon me like the light of the seven days of Creation, I no longer feel any worldly sensation, and my mind has expanded with a joyful heart.”

[Ed. note: The message is thus: No matter how down you might feel, spiritually or otherwise, always remember to keep even a little window open to the joyous, uplifting possibilities that are always there. Do one mitzvah a day, keep one good friend who can influence you positively, keep positive thoughts always on hand – and when the time comes, they will help you return to your soul and to G-d."