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The Model of Ki Gadal Meod Are Officially Excluded As a Source of Hashem’S Blessing by Mr בס"ד קול תורה Parashat Toledot 4 Kisleiv 5781 November 20, 2020 Vol. 30 No. 9 then specifies, “Yatzeu Peradot,” “except for mules.” Here, mules The Model of Ki Gadal Meod are officially excluded as a source of Hashem’s blessing By Mr. Chanan Strassman (presumably due to their sterility). Furthermore, the same mules which made Rebbe's stable-boy wealthy are also featured in an When a famine strikes, Hashem tells Yitzchak Avinu to unflattering story. The Gemara (Chullin 7b) relates that Rebbe remain in Gerar and bestows a blessing of prosperity upon invited Rav Pinchas ben Yair to dine at his home, but Rav Pinchas him. The Torah writes that “Vayizra Yitzchak Ba’Aretz HaHi vehemently refused upon discovering that Rebbe owned white VaYimtza BaShanah HaHi Me’ah Shearim VaYevaracheihu Hashem. mules. He said, “The Angel of Death is in this one’s house, and I VaYigdal Ha’Ish VaYeilech Haloch VeGadeil Ad Ki Gadal Meod VaYehi would eat a meal with him?!” Rashi (ibid s.v. Malach HaMavet) Lo Mikneh Tzon UMikneh Vakar VaAvudah Rabbah VaYekanu Bo explains that Rav Pinchas aligned Rebbe’s mules with the Malach Pelishtim,” “Yitzchak sowed in the land and reaped a hundred- HaMavet because they inflict fatal injuries. Essentially, mules are fold in that year. And Hashem blessed him, and the man became considered harbingers of death who cannot bring divine greater and greater until he was very great, and he acquired blessing. It is therefore perplexing that Rashi would implicate flocks and herds and a large household until the Pelishtim envied them in Yitzchak Avinu’s great stature. him” (BeReishit, 26:12-14). One detail appears redundant. Why Rav Ovadiah MiBartenura offers a resolution to this does the Torah repeat that Yitzchak became very great? We just dilemma based on a Midrash from Parashat BeReishit. After read about his abundant harvest and God’s blessing, in addition creating man on the sixth day, the Torah records Hashem’s to animals and servants. What more does this phrase add? recognition of His creations, “VeHinei Tov Meod,” “Behold! It was Rashi (BeReishit 26:13 s.v. Ki Gadal Meod) makes a very good” (BeReishit 1:31). In that context, Chazal (BeReishit seemingly odd comment, adding that the local Plishtim valued Rabbah, 9:5) derive that the word “Tov” refers to the forces of the dung from Yitzchak’s mules more than the gold and silver good, like the Yetzer HaTov, while the word “Meod” refers to from Avimelech’s royal treasury. One might ask how they could negative forces, such as death and the Yetzer HaRa. Until man possibly favor manure over money, but it makes sense in the entered the world, no creation could choose between good and context of a famine. Yitzchak harvested “a hundred-fold” at a evil. There was only “Tov” because everything naturally time when crops were failing, so the Plishtim may well have followed the will of God. Then, man’s creation introduced free coveted his potent fertilizer. In fact, Tosafot (Bava Metzia 85a s.v. choice into the world. The will of God could be opposed by the VeHava) cites this Midrash as a template for understanding a evil inclination, which could lead to death. This new state was similar description of Rebbi’s stable-boy. The Gemara claimed more than just “Tov,” so Hashem declared His handiwork “Tov that this laborer became wealthier than the King of Persia, with Meod” to reflect both the positive and negative forces operating no explanation as to how he pulled it off. Apparently, Rebbi in our world. owned enough mules for the stable-boy to amass a fortune by The Bartenura suggests that Rashi applies this selling their dung as fertilizer. Thus, Rashi’s reference to the dung understanding of “Meod” to our pasuk. The Torah says Yitzchak from Yitzchak’s mules may provide the background for his Avinu grew in stature “Ad Ki Gadal Meod,” Until he was very success and stature. great,” and we can interpret the word “Gadal” as acting on the However, there is strong evidence to suggest that mules word “Meod.” Yitzchak became “very great” by elevating are an unlikely source for greatness. When the Torah commands a (Gadal) the negative forces (Meod) in his life. Spreading fertilizer slave owner to free his Jewish slave and “adorn him generously, on his field in the midst of a famine was a statement of his from your flock, from your threshing floor, and from your wine spiritual resolve. Rather than despair from hunger or hostile cellar” (Devarim 15:14), Rashi (ibid s.v. MiTzonecha neighbors, Yitzchak stayed focused on his Avodah throughout UMiGornecha UMiYikvecha) explains that those areas are these hardships. He did not wait for Hashem’s blessing to highlighted because they are all sources of divine blessing. He materialize on its own, choosing instead to work the land and involve himself with the struggles of life in Gerar. Yitzchak’s dedication was so complete that even the dung from his mules Kol Torah is a community wide publication that relies on generous donations from our friends and family in the served a higher purpose. Not only did he embrace his challenges, community for its continuous existence. To sponsor an issue in but he was Megadeil the Meod; channeling negativity in a memory of a loved one, in honor of a joyous occasion, or for a positive direction. In fact, this was also the intention of Rebbe’s Refu’ah Sheleimah, please contact: stable-boy who tried using the mules as a means of alleviating [email protected] Rebbe’s suffering. As the Torah describes Hashem’s great K Berachah to Yitzchak, perhaps it also shares Yitzchak’s great why are we crying? After all, as shown to us by Yitzchak, service to God. “planting” and “finding” are two separate things entirely. O There is no question that our community is currently facing a time of great difficulty, but it is also an opportunity The Rule of Three L for great service. Everyone can look around his “Dalet By Noam Barenholtz (’21) Amot” and find an area to be helpful, acting as a force of good in the world. Truly, there can be growth through Rivkah was most likely not three years old when she struggle. We must follow the example of Yitzchak Avinu and married Yitzchak. Avraham sent Eliezer to find a wife for T strengthen our spiritual resolve in meeting this challenge, Yitzchak after Sarah’s death, at the age of 127. Rivkah, her great turning the negative forces in a positive direction. Together niece (or niece, depending on whether or not Sarah is Haran’s O we can be Megadeil the Meod in our lives. daughter Yiskah), was probably not 124 years younger than her R great aunt. Besides, three year olds are not known for their Yitzchak Avinu and Hishtadlut prowess at heavy lifting, which makes all of Rivkah’s carrying in A By Asher Rauzman (‘21) Parashat Chayei Sarah pretty surprising. And she is described as “Betulah, Ve’Ish Lo Yeda’ah,” not exactly an accomplishment for H In this week's Parashah, after a famine in Israel a three year old. causes Yitzchak to relocate to Gerar, we learn that he has had Yet Rashi (BeReishit 25:20 s.v. Ben Arbaim Shanah, considerable financial success: “VaYizra Yitzchak Ba’Aretz quoting BeReishit Rabbah) writes that Yitzchak married Rivkah P HaHi VaYimtza BaShanah HaHi Me’ah Shearim when she was three. How do we understand this? VaYevaracheihu Hashem” - “Isaac planted in that land and Rashi gives his own rationale. Avraham receives the A found a hundredfold that same year. Hashem blessed him” news of Rivkah’s birth and Sarah’s death after Akeidat Yitzchak. (BeReishit 26:12). The Kedushat Yom Tov poses two Rashi assumes that Rivkah was born, and Sarah died, right after R questions on this Pasuk. First, if Yitzchak planted the crops the Akeidah; based on this, explains that Yitzchak waited three himself, then why does the Pasuk say that “he found” them, years so that Rivkah would be fit for relations. However, A as if he had nothing to do with their being there? And if it although Sarah died after Akeidat Yitzchak, it is unclear that it really was from Hashem, as found evidently at the end of the was right after. Rivkah was also probably born before Akeidat S Pasuk, “Hashem blessed him,” why even bother saying that Yitzchak, though Avraham was only informed of this after the H Yitzchak planted them himself? Akeida. This is bolstered by the fact that Avraham learns of the The Kedushat Yom Tov explains that Yitzchak Avinu birth of Rivkah’s father at the very same time he learns of hers A realized that whatever Hishtadlut he did had no relation to (BeReishit 22:22-23). Finally, as we said before, three is not an age the result. What he discovered was a gift from Hashem. In for intimacy. So, after all that, we’re back we started, scratching T fact, everything is a gift from Hashem; we just have to do our our heads at Rashi’s comment, no closer to understanding why, Hishtadlut. One can make an effort in one area and be exactly, he says Rivkah was three. successful in a totally different area. What one puts in and We may have a way out yet. Let’s take a closer look at takes out are unrelated. Therefore, Yitzchak realized that any Rashi’s most surprising comment. Yitzchak had to wait three T work that he may have done is completely independent of years so that he could be intimate with Rivkah.
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