"And Isaac entreated..."

Synopsis

We are instructed in the prayer and spiritual actions practiced by Isaac in order for the child Jacob to be born. We see also how the Creator responded to Yitzchak's entreaties. This discussion enlightens us about the structure of prayer, and of how the prayers of the righteous allow the prayers of less good men to be heard. Next, the puzzling fact that Isaac loved Esau more than Ya'akov is explained in terms of its spiritual significance, the son of Abraham represents Left Column Energy, which expresses judgment. Esau, we're told, denotes this same negative force, which is an indication that Isaac has not yet learned to modify and balance the severity of his own judgment.

Relevance

This powerful passage influences many areas of life, including the miracle of childbirth.

Though our own prayers might not have wings to ascend to the highest worlds, we can still contact the Upper Realms through the updraft created by the prayers of the righteous. Finally, the text points out that our tendency is to welcome and embrace people into our lives whose nature is similar to our own. In contrast, we're quick to pass judgment and distance ourselves from those who differ from us. This negative predisposition is weakened and abated so that we can live according to the principle, "Love thy neighbor as thyself."

Isaac Offering Sacrifice Samuel

19. Rabbi Yehuda continued with the verse, "And Isaac entreated Hashem for his wife" (Beresheet 25:21). HE ASKS, What is the meaning of "entreated?" AND HE REPLIED that he offered a sacrifice and prayed for her. What offering did he sacrifice? A burnt offering. IT IS UNDERSTOOD THAT "ENTREATED" INDICATES THAT HE SACRIFICED by studying the verses "and Hashem was entreated of him" (Ibid.), and "So Hashem was entreated for the land" (II Shmuel 24:25). There it means that a sacrifice has been offered, SO here too it means, a sacrifice has been offered. It is written, "And Isaac entreated," "and Hashem was entreated." IF "ENTREATED" INDICATE A SACRIFICE, WHAT IS THE MEANING OF, "AND HASHEM WAS ENTREATED?" HE REPLIED THAT THIS TOO REFERS TO AN OFFERING, a celestial fire that came to meet the lower fire. FOR TWO FIRES ARE NEEDED TO CONSUME THE OFFERING, THE FIRE OF A HOLY MAN AND THE FIRE OF A LAYMAN. THEREFORE "ISAAC ENTREATED," WHICH REFERS TO THE LOWER FIRE, AND "HASHEM WAS ENTREATED," WHICH CORRESPONDS TO THE UPPER FIRE.

19. פְּתַח רִבִּי יְהוּדָה אֲבַתְרֵיהּ וַאֲמַר, וַיֶּעְתַּר יִצְחָק לַיי' לְנֹכַח אִשְׁתּוֹ. מַהוּ וַיֶּעְתַּר, דְּקָרֵיב לֵיהּ קָרְבָּנָא, וְצַלֵּי עֲלָהּ. וּמַה קָרְבָּנָא קָרֵיב. עוֹלָה קָרֵיב, דִּכְתִיב וַיֵּעָתֶר לוֹ יי', כְּתִיב הָכָא וַיֵּעָתֶר לוֹ יי', וּכְתִיב הָתָם וַיֵּעָתֶר אֱלֹהִים לָאָרֶץ וגו', מַה לְּהַלָּן קָרְבָּן, אַף כָּאן קָרְבָּן. כְּתִיב וַיֶּעְתַּר יִצְחָק, וּכְתִיב וַיֵּעָתֶר לוֹ, דְּנָפַק אֶשָׁא מִלְּעֵילָא, לְקִבְלָא אֶשָׁא דִלְתַתָּא.

Isaac Mazal Prayer Rebecca Samuel Zeir Anpin

20. Another explanation for, "And Isaac entreated," is that by his prayer he hollowed out a passage that reached above to Mazal that bestows children. It is upon that place - IN MAZAL, WHICH IS THE DIKNA OF ARICH ANPIN - that giving birth to children depends, as it is written, "and she prayed to (lit. 'above') Hashem" (I Shmuel 1:10), WHICH IS ZEIR ANPIN. "...ABOVE HASHEM..." REFERS TO DIKNA OF ARICH ANPIN, WHICH ENCIRCLES ZEIR ANPIN, CALLED 'MAZAL.' Then, "Hashem was entreated of him." Do not pronounce it "entreated" (Heb. vaye'ater), but "hollowed out" (Heb. vayechater). For the Holy One, blessed be He, cleared the way and accepted the prayer. Then, "Rivkah his wife conceived."

20. דָּבָר אֲחֵר וַיֶּעְתַּר יִצְחָק, דְּצַלֵּי צְלוֹתֵיהּ, וְחָתַר חֲתִירָה לְעֵילָא, לְגַבֵּי מַזָּלָא עַל בְּנִין, דְּהָא בְּהַהוּא אֲתַר תַּלְיָין בְּנִין, דִּכְתִיב וַתִּתְפַּלֵּל עַל ה', וּכְדֵין וַיֵּעָתֶר לוֹ יי', אַל תִּקְרֵי וַיֵּעָתֶר לוֹ, אֶלָּא וַיֵּחָתֶר לוֹ, חֲתִירָה חָתַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, וְקַבֵּיל לֵיהּ, וּכְדֵין וַתַּהַר רִבְקָה אִשְׁתּוֹ.

Anointment Isaac Oil Prayer Righteous Year

21. תָּא חֲזֵי, עֶשְׂרִין שְׁנִין, אִשְׁתָּהֵי יִצְחָק עִם אִתְּתֵיהּ, וְלָא אוֹלִידַת, עַד דְּצַלֵּי צְלוֹתֵיהּ בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בִּצְלוֹתְהוֹן דְּצַדִּיקַיָא, בְּשַׁעְתָּא דְּבָעָאן קַמֵּיהּ צְלוֹתְהוֹן, עַל מַה דְּאִצְטְרִיכוּ, מַאי טַעְמָא, בְּגִין דְּיִתְרַבֵּי וְיִתּוֹסַף רְבוּת קוּדְשָׁא, לְכָל מַאן דְּאִצְטְרִיךְ בִּצְלוֹתְהוֹן דְּצַדִּיקַיָּיא.

Abraham Infertility Isaac Jacob Prayer Rebecca Sarah Twelve Twelve Tribes of Israel Wisdom

22. Come and behold, Abraham did not pray before the Holy One, blessed be He, so that He would give him sons, even though Sarah was barren. And although it may be said that he prayed, saying, "Behold, to me You gave no seed," (Beresheet 15:3) it is not a prayer, but simply a statement to his Master. But Isaac prayed for his wife because he knew that his wife, and not he, was sterile. And although Isaac knew by the inner meaning of wisdom that Jacob was bound to come from him and produce the twelve tribes, he did not know whether this would be from this wife or from another. Therefore the scripture reads, "for his wife" (Beresheet 25:21), and not specifically "for Rivkah."

22. תָּא חֲזֵי, אַבְרָהָם לָא צַלֵּי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, דְּיִתֵּן לֵיהּ בְּנִין, אַף עַל גָּב דְּשָׂרָה עֲקָרָה הֲוַת. וְאִי תֵימָא, הָא כְתִיב, הֵן לִי לֹא נָתַתָּ זָרַע, הַהוּא לָאו בְּגִין צְלוֹתָא הֲוָה אֶלָּא כְּמַאן דְּמִשְׁתָּעֵי קַמֵּי מָרֵיהּ. אֲבָל יִצְחָק, צַלֵּי עַל אִתְּתֵיהּ, בְּגִין דְּהָא אִיהוּ הֲוָה יָדַע, דְלָאו אִיהוּ עָקָר, אֶלָּא אִתְּתֵיהּ, דְּיִצְחָק הֲוָה יָדַע בְּרָזָא דְחָכְמְתָא, דְּיַעֲקֹב זַמִּין לְמֵיפַּק מִנֵּיהּ, בִּתְרֵיסַר שִׁבְטִין, אֲבָל לָא יָדַע, אִי בְּהַאי אִתְּתָא, אִי בְּאָחֳרָא, וְעַל דָּא לְנֹכַח אִשְׁתּוֹ, וְלָא לְנֹכַח רִבְקָה.

Esau Isaac Jacob Love Twelve Twelve Tribes of Israel

23. אֲמַר הַהוּא רַבְיָא, בְּרֵיהּ דְּרִבִּי יְהוּדָה, אִי הָכֵי אַמַּאי לָא רָחִים לֵיהּ יִצְחָק לְיַעֲקֹב, כָּל כָּךְ כְּמוֹ לְעֵשָׂו, הוֹאִיל וַהֲוָה יָדַע דְּזַמִּין אִיהוּ לְקַיְימָא מִנֵּיהּ תְּרֵיסַר שִׁבְטִין. אָמַר לוֹ שַׁפִּיר קָאֲמַרְתְּ, אֶלָּא כָּל זִינָא רָחֵים לֵיהּ לְזִינֵיהּ, וְאִתְמְשֵׁיךְ וְאָזֵיל זִינָא בַּתר זִינֵיהּ.

Body Esau Head Holiness (Kedushah) Isaac Jacob Judgment Kedushah (Holiness) Nimrod Red

24. Come and behold, Esau was born all red, as it is written, "And the first came out red all over" (Beresheet 25:25). Thus, he is the same as Isaac, who is of Harsh Judgment above, IN HOLINESS, and Esau, who issued from him, is the Harsh Judgment below. ESAU'S HEAD WAS IN THE HOLY SYSTEM, BUT HIS BODY WAS NOT. THEREFORE, he resembled Isaac. And because each is drawn to his own kind, Isaac loved Esau more than Jacob, as it is written, "And Isaac loved Esau, he relished his venison" (Ibid. 28), WHICH MEANS THAT HIS HEAD IS IN THE HOLY SYSTEM. Here it is written, "For he relished his venison," which is similar to, "wherefore it is said, 'like Nimrod the mighty hunter before Hashem'" (Beresheet 10:9). IN BOTH PLACES, HUNTING REFERS TO HARSH JUDGMENT, AND THE SCRIPTURES TELL US THAT HE LOVED HIM BECAUSE THEY WERE BOTH OF SEVERE JUDGMENT.

24. תָּא חֲזֵי, עֵשָׂו נְפַק סוּמָק, כְּמָה דִכְתִיב וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי כֻּלּוֹ וגו', וְאִיהוּ זִינָא דְיִצְחָק, דְּאִיהוּ דִינָא קַשְׁיָא דִלְעֵילָא, וּנְפַק מִנֵּיהּ עֵשָׂו, דִּינָא קַשְׁיָא לְתַתָּא, דְּדַמְיָא לְזִינֵיהּ, וְכָל זִינָא אָזֵיל לְזִינֵיהּ, וְעַל דָּא רָחֵים לֵיהּ לְעֵשָׂו יַתִּיר מִיַּעֲקֹב, כְּמָה דִכְתִיב וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו כִּי צַיִד בְּפִיו. כְּתִיב הָכָא כִּי צַיִד בְּפִיו, וּכְתִיב הָתָם עַל כֵּן יֵאָמַר כְּנִמְרֹד גִּבּוֹר צַיִד לִפְנֵי יי'.