No Separation Between Us and Hashem:
Rashi writes: “And Yitzchok prayed: He prayed much and entreated with prayer.” Sefer Zera Kodesh adds an explanation to the subsequent words: “To Hashem next to his wife.” What was Yitzchok’s prayer? That He should remain close to the Jewish people (who are called “Hashem’s wife”), and that there should be no separation between us and Him.
Hashem Desires Our Prayers:
The Gemara states (Yevamos 64A): “Rav Yitzchok said: Why were our forefathers barren (physically unable to bear children)? Because Hashem desires the prayers of the righteous.”
We see that the reason people suffer in this world is because Hashem desires to hear our prayers. The proof of this is from the Avos. They certainly were worthy on their own merit of being blessed with children. So why did they have to suffer with barrenness for so long? Because Hashem wanted to hear many of their prayers.
We also see from here how powerful tefillos are. If one davens to Hashem, He will fulfill his prayers. If one doesn’t, He will continue to wait and will delay his salvation until He hears the tefillos that He desires.
The same idea is seen in the Gemara that states (Yoma 76A): “Rav Shimon ben Yochai’s students asked him, ’Why didn’t the mann fall for Yisroel once a year?’ (Why didn’t a large amount fall once a year that could last all year.)”
He answered them with a parable of a king who had an only son. He gave him food for an entire year, and the son never visited the father all year. (He only visited his father once a year to get his ‘check’.) The king then started giving him food every day, and he visited his father every day. So too, if a family had four or five children, they would be worried that perhaps mann would not fall tomorrow and they would all be hungry. Therefore, they would all daven to Hashem.”
This concept should be a source of encouragement for us all. When someone goes through a hard time, he shouldn’t rack his brain to try to figure out why he is being punished. He shouldn’t spend time wondering why he hasn’t been taken out of his troubles, despite the fact that he has davened so much. Rather, he should realize that Hashem sent him challenges because He desires to hear his prayers. And if he keeps davening, He will send the salvation.
Davening for all Akaros:
The Medrash (Devarim Rabbah 11:10) says that Moshe Rabenu davened 515 tefillos (the numerical value of the word “Va’eschonon) to be allowed to enter Eretz Yisroel, but his request was not granted. The Magid of Trisk (Sefer Magen Avrohom) writes that Yitzchok Avinu also uttered 515 tefillos. The hint to this is that the words “Yitzchok Rivkah” have a gematriah of 515.
This leads us to ask why Moshe’s request was denied, while Yitzchok’s was granted. He writes that the answer is that Yitzchok did not only daven for himself. He also davened for all the barren women in the world for all generations. This is hinted to by the fact that the word “l’nochach” can be an acronym for “l’nefesh kol chai” (for all living people). Since he davened for others as well as himself, Hashem accepted his tefillos. Moshe, on the other hand, only davened for himself to enter the land, because he knew that everyone else would be entering it in any case. Therefore, his tefillos were denied.
We can learn from this that if one wants his prayers to be granted, he should daven for others while he is davening for himself. This is as the Gemara (Bava Kama 92A) says that if someone davens for his friend to receive something that he also needs himself, he will be helped first.
A Tefillah from the Heart:
Furthermore, tefillos are more readily accepted when they emanate from the depths of the heart. The Chortkover Rebbe zy”a noted that we see that some people’s curses seem to always be fulfilled, but their blessings are not. This is because they curse others with a full heart – out of rage and anger – while their blessings are not from the heart. A tzadik, on the other hand, always gives brachos from the depth of his heart.
It is related that the Pnei Menachem of Ger zy”a once celebrated the wedding of a child with much joy. After the chuppah, as the joyous chasidim pushed to give the Rebbe their blessings of “mazal tov”, one man shoved one of the family members, who became very angry and screamed, “Gei in der erd arein! (Go bury yourself in the ground.)”
The Pnei Menachem smiled and said, “That is the first bracha I heard today that really came from the heart.”
Hashem Enjoys Our Prayers More Than Anything Else:
It is stated in Avos D’Rebbe Nosson (Perek 27) that Hashem has tens of thousands of Divine angels but He is not interested in any of their praises. All He desires is the praise of Klal Yisroel. Similarly, the Ramban (Parshas Bo) writes that the reason Hashem created this world is “solely because of the great pleasure He derives from human beings, from every prayer and every blessing, which is more valuable to Him than the praises of all other creations that He made.”
Sefer Imrei Elimelech (Parshas Devarim) quotes his grandfather, the Magid of Kozhnitz zy”a, as saying that as soon as a Jewish person opens his mouth to say words of Torah or tefillah, Hashem tells His Heavenly host of angels to be silent and to stop their avodah because He desires to hear the rina and tefillah of bnei Yisroel.
Understanding the Words:
Regarding tefillah, Rav Eliezer Tzvi of Kamarna zy”a (Sefer Ohr Einayim, introduction, Klal 7) writes: “One should daven to Hashem word by word and understand the meaning of the words as much as he can, because this brings a Jew to a great dveikus with Hashem as every tefillah consists only of emunah, bitachon, and love of Hashem.”
We see from his words that it is very important to understand the words of tefillah.
Sefer Roeh Even Yisroel (page 189) quotes Rav Itzikel of Pshevorsk zy”a as saying: “Many people seek segulos for parnassah. I say that the best segulah for parnassah is to concentrate on the meaning of the every word of Shemonah Esrei.”
Sefer Hachachmoh M’Ayin (page 224) quotes the Stutchiner Rebbe zy”a as saying: “I am prepared to guarantee an abundance of parnassah to anyone who davens word by word.”
Leah’s Tears:
It is also very beneficial to daven with tears, as the Gates of Tears are never closed and such tefillos always can break through the Heavens.
Rav Levi Yitzzchok of Berditchov zy”a asks why Leah was the only one of the Imahos who was not barren. He answers by citing the pasuk that says that Leah’s eyes were tender (Bereishis 29:17). Rashi explains that this was because she cried excessively because people said that she would marry Esav. Since she cried in prayer to Hashem so much, her tears broke through the Heavens and were a source of merit for her to have children with no difficulties.
Tefillah is the Main Avodah:
The Baal Hatanya zy”a, quotes Rav Chaim Vital as stating that his teacher, the Arizal, would say that in the later generations, our main avodah will be tefillah. For this reason, the yeitzer hara will try to impede us from concentrating properly when we daven.
He states that the Arizal’s source is the verse in (Tehilim 102:18-19): “He has turned to the prayer of those who cried out (ha’ar’ar), and He did not despise their prayer. Let this be inscribed for the latest generation.” This means that in the latest generations, right before Moshiach’s arrival, Hashem will accept even prayers that are “cried out” without full devotion or concentration, because it will be extremely difficult to pray properly in that time.
Even a Rasha’s Tefillos are Potent:
Sefer Imrei Pinchos (Shaar 9, Ois 71) relates that Rav Pinchos of Koretz zy”a had a chasid who tragically lost several children. Rav Pinchos said to him, “My friend, how could you allow your children to die? Don’t you believe that even the worst rasha can ask Hashem for whatever he wants if he stubbornly continues to daven?”
One Who Relies Solely on Hashem Has His Prayers Answered:
Tefillos are especially powerful when they are combined with firm bitachon in Hashem. Rav Nachum Zev zt”l, the son of the Alter of Kelm zt”l, explains with a moshol:
There once was a poor man who went around collecting from door to door. He came to the home of a wealthy man and was handed a small donation. He asked, “I heard that you are a very generous man who gives everyone large donations. Why did you give me so little?”
The rich man answered, “I know that you go around asking everyone for money. I’m sure that from all the people who give you, you make enough to survive. On the other hand, there are other people who are too proud to beg for money. When they come to me and cry that they have no money and can’t ask for help from anyone else, I give them as much as they need. Since they rely completely on me and have no one else to depend on, I feel obligated to take care of them.”
So too, if a person places his trust in other sources – for example, if he relies on wealthy people or relatives to help him – and he also asks Hashem for help, He will respond: “Keep doing what you’re doing. Keep trusting in other sources to help you.” But if someone places his trust solely in Hashem and cries to him, “If you don’t help me, I have no one else to rely on”, then Hashem feels obligated to help him and to give him all he needs.
Tzadikim Connect all Occurrences to Their Sins:
Rashi says that she went to inquire in the bais medrash of Shem and Eiver.
The Satmar Rov zy”a (quoted in Sefer Tiv Levov) asks why she had to go elsewhere for this when the biggest tzadikim alive, Avrohom and Yitzchok Avinu, lived in her home. He answers that the way of tzadikim is to be very humble. In their humility, when they are struck with difficulties, they believe that it is a result of their sins. Therefore, if Rivka told them about her problem, they would say that they were to blame and that it wasn’t her fault at all. Rivka knew, however, that they were completely righteous and her pain certainly wasn’t because of them. Therefore, she consulted with Shem and Eiver to discover the real cause of her suffering.
Ignoring Personal Honor to Serve Hashem:
My grandfather, Rav Mordchele of Nadvorna zy”a (Sefer Maamar Mordechai), explains this pasuk by citing the story (2 Shmuel 6) of how Dovid danced with all his strength when the Aron Hakodesh was returned. His wife, Michal, criticized him and said that it was unbecoming for a king to act this way in front of his people, but he told her (2 Shmuel 6:22): “And if I be demeaned more than this, and be abashed in my own eyes.” He was saying that although it is usually true that a king should not demean himself in front of his subjects, during times when he is serving Hashem he should be “abashed in his own eyes” because of his great enthusiasm to serve Him.
Accordingly, the pasuk is saying that even the “Rov” – even the Gadol Hador who has to uphold his honor – should serve Hashem like a “tza’ir” – like a young man, meaning that when one is immersed in avodas Hashem, he should not worry about his kavod.
Honoring One’s Father to Honor Hashem:
Rashi explains that Esav tricked his father with his words. He fooled Yitzchok into thinking he was a tzadik by asking him questions like how to take ma’aser on wheat and salt.
Sefer Zichron Gad relates that Rav Berish of Volberz zy”a would fast all week, from Shabbos to Shabbos. He was a very sickly man who got cold very easily. When he would travel to spend time in the holy shadow of the Rebbe of Maglenitza, his son, Rav Yaakov Moshe of Volberz zy”a, who was a small child at the time, would sit under the table so that his father could place his feet on him so that they wouldn’t get cold from the floor. The tish would take about four or five hours, and the child would lie under the table the entire time so that his father’s feet wouldn’t get cold.
The sefer concludes: “Look at the great kibud av of Rav Yaakov Moshe, who was holy and pure since his youth. He did it all for Hashem’s honor, unlike Esav the wicked, whose entire kibud av was a trick, as is stated in Pirkei D’Rebbe Eliezer (Perek 48). It cites the verse in Tehillim (109:14): ‘May the iniquity against his fathers be remembered by Hashem and may the sin against his mother not be erased’, and says that this refers to Esav, who caused pain to his father by bringing gentile wives into his home who burnt incense for idols, which blinded his eyes, and he shortened the lives of Avrohom and his mother, Rivkah.”
Just a Long Beard:
Sefer Maasoh Ish relates that during the early years of the city of Bnei Brak, the residents of the city were looking to hire a shochet. A man applied for the job who appeared like a yarei Shomayim. He had a nice, long beard and seemed to be fluent in the relevant halachos. The leaders of the community were impressed by the man and sent him to meet the Chazon Ish zt”l for his approval.
The Chazon Ish spoke with him and then told them not to appoint him as their shochet. They asked him what the problem was and he answered them: “His beard is long..” He didn’t explain any more than that and they didn’t understand his intention.
Later, the man was revealed to be a swindler who had cheated many people. He once sold one apartment to three different people, he had sold land that was not his, and he committed many other fraudulent acts. He ultimately was forced to flee to the United States because his creditors were hounding him.
The communal leaders asked the Chazon Ish how he knew not to trust the man and he replied, “If a shoemaker has a long beard, is that a sign that he is a yarei Shomayim? But this man thought his beard was enough to qualify him to shecht. The entire time I was speaking to him, he was stroking his beard, as if he were showing it off as proof that he was a good shochet. This led me to realize that this man just has a nice, long beard, but he has no other good qualities.”
Drinking from the Rebbe’s Cup:
Of course, it usually is bad to fool other people, but there are times when tricking others can be a good thing, as is seen from the following story (printed in Sefer Niflaos HaRebbe, Ois 86):
The Chozeh of Lublin zy”a was makpid that no one should drink from the cup he used for Kiddush. The Ropshitzer Rebbe zy”a greatly desired to have the zechus of drinking from the Chozeh’s Kiddush cup at last once, so he came up with a plan. He went to find the gentile from whom the Chozeh usually bought onions for Shabbos, and he purchased all the onions that the man had. He also gave him a bit of extra money to purchase his coat and hat (which he knew the non-Jew had bought from a Jew and contained no shatnez).
He dressed up like the non-Jew and came to the Rebbe’s house. He told the attendants in Polish, “I want to see the rabbi before I sell him my onions. If you don’t let me see him, I won’t give him any.”
Onions were a rare commodity at that time, and the shamash felt he had no choice but to agree to the seller’s terms. He went to ask the Chozeh what to do. At first, the Chozeh didn’t want to waste his time with this, but for the sake of kedushas Shabbos, he felt that he needed onions, so he agreed.
The Ropshitzer entered the room disguised as a gentile and looked around as if he had never been there before. He then said, “I will sell you the onions for half the usual amount. All I ask is for the Rebbe to give me a bit of whiskey to drink.”
They poured some whiskey into a glass, but he said that the cup was too small. They tried another cup, and he said it was too big. He then pointed at the Chozeh’s Kiddush cup and said that he was only willing to drink from this cup, and if they did not let him drink from it, he would not sell the onions.
They told him that they could not let him drink from this cup, and he immediately began to leave with the onions. Seeing that he had no choice, the Rabbi agreed, saying, “We must give it to him for kavod Shabbos.”
When they put the cup in his hand, he made a loud bracha of “Shehakol nihiya b’dvaro” and drank, and the Chozeh from Lublin laughed and said, “This is the work of the Ropshitzer.”
He Did Not Want to Mourn Twice:
The Shach al Hatorah writes that Esav didn’t want to kill Yaakov now because he would have to sit shiva for him, and when his father, Yitzchok, would later die, he would have to sit shiva again. Therefore, he preferred to wait until Yitzchok died and he had to sit shiva anyway, and to kill Yaakov then, so that he wouldn’t have to sit shiva twice.
Stinginess in Blessing His Brothers:
The Ye’aros Devash (Chelek 1, Drush 5) explains the difference between an aveirah bein odom l’makom and an aveirah bein odom l’makom by saying that when one commits a sin against Hashem, it is easy to feel regret and do teshuva, but when one does an aveirah against his fellow man, it is much harder.
As proof to this, he notes that if someone comes to a Rov and says that he found treif food or chametz on Pesach in his house, and the Rov tells him that he must discard of it immediately, he will obey the ruling, even if it is a large monetary loss. He will even thank the Rov for saving him from a transgression. However, if a person takes his friend to a din Torah and the Dayanim rule that he must pay $100, he will not take kindly to the ruling and he will hate the judges for making him pay. A person doesn’t get as upset about money being thrown away as he does about money being given to his friend, as one will become jealous of his friend and he will begrudge him the money.
Baalei Mussar write that this was Esav’s mindset. He didn’t really care about the brachos that he lost, and he would have been satisfied with the blessing he received to “live by the sword.” The only reason he was upset was because Yaakov took the brachos, and he was jealous of him.
It is related that two merchants once came to Rav Chaim Soloveitchik zt”l, the Rov of Brisk, for a din Torah. After they both laid out their claims, Rav Chaim ruled in favor of one of them, and the other merchant became very upset and screamed that the ruling was wrong.
Rav Chaim remained firm and ordered the man to follow his ruling. After the man left, Rav...
