בס”ד
A THOUGHT ABOUT PARSHAT TOLDOT 5785
In this blog, we will follow the thoughts of Nesivos Shalom and see how great the power of prayer is, based on Genesis 25:21
| 21 And Isaac entreated the L-RD for his wife, because she was barren; and the L-RD let Himself be entreated of him, and Rebekah his wife conceived. | כא וַיֶּעְתַּר יִצְחָק לַד’ לְנֹכַח אִשְׁתּוֹ, כִּי עֲקָרָה הִוא; וַיֵּעָתֶר לוֹ ד’, וַתַּהַר רִבְקָה אִשְׁתּוֹ |
This verse tells us that Isaac prayed, but more than that, his prayer was intense, almost like begging. Instead of the usual verb להתפלל (to pray), we see here the verb להעתיר (וַיֶּעְתַּר), which means “to entreat.”
This intensity of prayer is also reflected in another way in the word לְנֹכַח, which not only means “for,” but also “right opposite.” Rashi explains it as follows: “He stood in one corner and prayed, while she stood in the other corner and prayed.” (Bereishit Rabbah 63:5).
Isaac and Rebekah prayed together to G-d, and their prayers had an effect. Interestingly, their names, יצחק ורבקה (Isaac and Rebekah), together have a numerical value of 515, which is also the numerical value of the word תפלה (tefillah – prayer). This further emphasizes the power of their prayers.1
Why did the plead so intensely to G-d?
Isaac and Rebekah had been married for several years but had not yet conceived children. Natural means offered no solution, as both had physical issues that made conception impossible. According to Bereishit Rabbah 63:5, for example, Rebekah had no uterus, and in Yevamot 64a, it is explained that Isaac was infertile.
However, Isaac wanted children only with the righteous Rebekah, and this could only occur through Divine intervention. The physical limitations of both needed to be changed, and that required a prayer that went beyond mere requests—it was a plea for a miracle.
Digging a tunnel
In Biblical Hebrew, some letters are interchangeable. Although it is too complex to explain how and why this works in detail here, the letters ע (ayin) and ח (chet) can be interchanged. This concept relates to the understanding of the prayer and the letters used.
Nesivos Shalom refers to the Zohar, which explains that the word וַיֶּעְתַּר (vayetar) is related to the word וַיֶּחתַּר (vayechtar), which means “digging.” Rabbi Levi compares this in Bereishit Rabbah 63:5 to a king’s son who digs a tunnel to reach treasure while the king digs from the other side to help him. Isaac’s entreaty caused G-d to respond favorably, and Rebekah became pregnant.
This teaches us that, although G-d decides what is good for us, sometimes we must begin “digging the tunnel”—by working, praying, and pleading—to draw His grace toward us.
Obligation of Prayer for Non-Jews?
There is debate over whether non-Jews are obligated to pray. Rabbi Nissim Gaon2 seems to suggest that this is the case, as evident from his words:
“Not all of the Seven Laws and their derivations require revelation. For example, the obligation to recognize God, to obey Him, and the obligation to serve [le-avod] Him—all of which are rational and can be logically derived.”
On the other hand, Rabbi Moshe Feinstein holds that a Ben Noach is not obligated to pray. In Igrot Moshe, Orach Chayim 2:25, he writes:
As to whether a Ben Noach is obligated in prayer, clearly, he is not, because prayer is not enumerated among the mitzvot that Bnei Noach were commanded, as listed in TB Sanhedrin 56a, nor is it mentioned by the Rambam in Chapter 9 of the Laws of Kings, where he lists the mitzvot that Bnei Noach are required to perform.
However, Rabbi Feinstein continues that although a Ben Noach is not obligated to pray, he or she fulfills a mitzvah when praying to the Blessed L-RD. This is supported by the verse from Isaiah 56:7: “For My House will be a house of prayer for all of the peoples.” Rashi explains that this applies not only to Israel but also to the gerim (proselytes). Rabbi Feinstein posits that the term gerim here does not only refer to Jewish converts but also to non-Jews fulfilling the commandments incumbent upon Bnei Noach. This provides explicit proof that even though they are exempt from the commandment to pray, when they do pray, they earn the reward of a mitzvah.3
Whether or not it is obligatory, it logically follows from the commandment to believe in G-d and not to rely on other powers, which could be seen as a prohibition against blasphemy. As Rabbi Moshe Weiner states in The Divine Code:
“The main part of this service—le-avdo—of the heart and mind is prayer. Although prayer, blessings, and praise to G-d are not strictly required for non-Jews, as they were not explicitly commanded in the Noahide Code, they are nevertheless an intellectual obligation.” 4
Inspiration from Isaac and Rebekah
The story of Isaac and Rebekah, their persistent prayer, and the subsequent divine intervention serves as a powerful reminder for us today. Whether we are struggling with challenges or have desires that can only be fulfilled by G-d, their example shows that persistent and sincere prayer can open the heavens. Isaac and Rebekah were united in their pleas, and we too can develop a deep bond with G-d through prayer, knowing that He will always give us what is best for us, just as the king helps his son find the treasure.
Let us follow their example and not only pray in times of need, but always maintain an open connection with G-d, so that our pleas may lead to Divine blessings.
By Angelique Sijbolts
With thanks to Rabbi Tani Burton for his feedback
Sources
- Likutey Halkhot VIII, p. 33a-33b – source Rebbe Nachmans Torah, The Berkowitz Edition p.204
↩︎ - See Rabbeinu Nissim Gaon’s Hakdama to Tractate Berachos. ↩︎
- Shiur of Rabbi Tani Burton: THE INTELLECTUAL OBLIGATION TO PRAY
↩︎ - The Divine Code by Rabbi Moshe Weiner, Part I, topic 6, 4 edition p. 80 ↩︎
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