In our Parshah, the Torah states: "Vaye’etar Yitzchak la’Hashem l’nochach ishto ki akarah hi, vaye’ater lo Hashem vatahar Rivkah ishto" — "And Yitzchak entreated Hashem opposite his wife, because she was barren; and Hashem allowed Himself to be entreated by him, and his wife Rivkah conceived" (Bereishis 25:21).
On the words "vaye’ater lo" ("and He was entreated by him"), Rashi comments: "Lo v’lo lah — she’ein domeh tefillas tzaddik ben tzaddik l’tefillas tzaddik ben rasha" — "By him, and not by her; for the tefillah of a tzaddik who is the son of a tzaddik cannot be compared to the tefillah of a tzaddik who is the son of a rasha." This follows Rashi’s previous comment on "l’nochach ishto" ("opposite his wife"), explaining that Yitzchak stood in one corner and davened, while Rivkah stood in the other corner and davened. Both of them davened. Yet from the precise wording "vaye’ater lo"—by him—Chazal derive that Hakadosh Baruch Hu specifically answered Yitzchak and not Rivkah, because the tefillah of a tzaddik ben tzaddik takes precedence over the tefillah of a tzaddik ben rasha.
This teaching, sourced in the Gemara (Yevamos 64a), raises a profound kashya. It is a fundamental principle that a person’s spiritual stature is determined solely by his own bechirah chofshis (free will). The Rambam establishes this as a foundational yesod (Hilchos Teshuvah 5:2), stating that every single person has the potential to become as righteous as Moshe Rabbeinu or as wicked as Yeravam. How, then, can a person’s yichus—a predetermined circumstance entirely beyond his free choice—dictate his spiritual standing and the efficacy of his tefillah?
Moreover, logic would seem to dictate the exact opposite! A tzaddik ben rasha should possess greater merit, having chosen good entirely on his own initiative, overcoming immense spiritual resistance and ascending the Mountain of Hashem without any supportive environment. Consider this: if Yaakov Avinu—whose very conception and birth were in absolute kedushah, who was raised in the home of Yitzchak Avinu and under the direct influence of Avraham Avinu, and who only entered Lavan’s house at the age of eighty-four—nevertheless declared, "Im Lavan garti v’taryag mitzvos shamarti" ("I sojourned with Lavan, and I kept the 613 mitzvos," Rashi, Bereishis 32:5), kal v’chomer how much more so must we appreciate Rivkah Imeinu! Born and raised in the household of Besuel and Lavan, she independently chose the path of righteousness. Indeed, Rashi himself highlights her extraordinary madreigah in the very preceding pasuk (Bereishis 25:20): "Vayehi Yitzchak ben arba’im shanah b’kachto es Rivkah bas Besuel ha’Arami mi’Paddan Aram achos Lavan ha’Arami lo l’ishah." Rashi asks: "Has it not already been written that she was the daughter of Besuel, the sister of Lavan, and from Paddan Aram? Rather, this is stated to proclaim her praise: she was the daughter of a rasha, the sister of a rasha, and her hometown was filled with reshaim, yet she did not learn from their deeds." After lavishing such praise upon her, how could her background as a bas rasha suddenly be held against her and serve as the reason her tefillah was not accepted?! (See also Shulchan Aruch, Orach Chaim 53, Taz s.k. 3, Maharshal, and Magen Avraham ibid. s.k. 8).
The Essence of Avodas HaTefillah: Hachna’ah and Hisbatlus
To resolve this, we must address the classic question regarding tefillas bakashah (supplicatory prayer): Everything is already revealed and known before the Ribbono shel Olam. If we are worthy of having our needs met, Hashem will provide them even without our asking; and if we are unworthy, why should our tefillah change His will? One well-known answer is that through the act of tefillah itself, the mispallel transforms himself into a kli (vessel) worthy of receiving shefa (Divine abundance). Yet we must still understand: why does becoming worthy of shefa depend specifically upon tefillah, rather than any other mitzvah?
To answer this, let us preface with the statement of Chazal (Berachos 26b): "Tefillos k’neged temidim tiknum" — "The daily tefillos were instituted corresponding to the daily Tamid offerings." At first glance, this parallel is perplexing, as the essence of tefillah appears diametrically opposed to that of the korbanos. The Ramban (at the beginning of Parshas Vayikra 1:9) explains that the essence of a korban is that a sinner leans his hands upon the animal corresponding to his deeds, recites vidui corresponding to his speech, and burns the innards and kidneys on the Mizbeach corresponding to his thoughts and desires—internalizing that he himself deserved to be consumed, and only through the Creator’s chesed is the animal accepted in his stead. Thus, the korbanos ha’temidim represent total self-sacrifice—offering ourselves and all that is ours to Hashem. Tefillah, by contrast, consists of asking Hashem to fulfill our needs—granting us da’as, refuah, and parnassah. How, then, can tefillos correspond to the temidim?
The answer becomes clear through an insight we have explained elsewhere regarding the nisayon of "Lech Lecha," the first of the ten tests with which Avraham Avinu was tried. Rashi explains (Bereishis 12:1): "Lech lecha — l’hana’ascha u’letovascha, v’sham e’escha l’goy gadol v’chan i atah zocheh l’banim, v’od she’odia tiv’acha ba’olam" — "Go for yourself: for your own benefit and for your own good; there I will make you into a great nation, whereas here you will not merit children, and furthermore, I will make your character known throughout the world." On the surface, this Rashi seems to diminish the magnitude of the test. If Avraham was explicitly assured that this journey was for his own benefit and pleasure, where was the mesirus nefesh and self-sacrifice for Hashem?
Some meforshim suggest that despite the promise of personal benefit, Avraham paid no heed to it and went purely l’shem Shamayim, solely to fulfill the Divine command. However, this explanation is difficult: the command itself was to go for his own benefit and good! When the Torah testifies, "Vayelech Avraham ka’asher diber eilav Hashem" ("And Avraham went just as Hashem had spoken to him"), it implies he went with the exact intent he was commanded—for his own benefit and good!
The true bi’ur is that the greatest, most profound korban a person can offer to his Creator is the sacrifice of his own da’as and intellect—for da’as is the very essence of a human being. This is the hardest sacrifice of all, because a person is not merely giving up external possessions or even internal desires, but his very self. Chazal state (Rashi, Bereishis 12:2) that embarking on a journey diminishes three things: piryah v’rivyah (children), mamon (wealth), and shem tov (reputation). Had Avraham been asked to forfeit these three things for the sake of Hashem, he would merely have been sacrificing his possessions. Instead, Hakadosh Baruch Hu demanded that he set out with complete emunah that not only would he lack nothing, but specifically through this journey—which naturally diminishes those very things—he would merit children, wealth, and renown. This is the sacrifice of human intellect and logic: believing that one’s true tovah lies in the exact place that appears to contradict all rational sense.
This is precisely the korban of tefillah, by virtue of which Chazal instituted it corresponding to the temidim. Tefillah is the relinquishing of ego and any sense of independent existence (yeshus). It is the declaration and emunah that Hakadosh Baruch Hu alone is Chonen ha’da’as, Rofei cholim, and Mevarech ha’shanim. Man subjugates his own talents, intellect, and capabilities, offering himself up with the realization that his entire existence hangs solely upon Hashem’s chesed. In this way, tefillos are truly k’neged ha’temidim, and through this hachna’ah (subjugation), a person becomes worthy of receiving shefa. Similarly, Chazal teach (Berachos 35a) that before reciting a berachah, "La’Hashem ha’aretz u’melo’ah" ("The earth and its fullness belong to Hashem"—Hashem does not share ownership with us); only after the berachah—which expresses the recognition that we possess nothing of our own and everything comes from His open hand—does "v’ha’aretz nasan livnei adam" ("and the earth He has given to mankind") take effect.
We thus learn that the yesod of tefillah is absolute hachna’ah and hisbatlus (self-nullification) before Hashem, stemming from the awareness that we have nothing on our own. As Rabbeinu Yonah writes (Berachos 6b), only one who possesses the middah of anavah has his tefillah accepted; and the Chovos HaLevavos (Sha’ar Cheshbon HaNefesh, Ch. 3) writes that the essence of tefillah is the yearning of the soul toward Hashem, its submission before Him, and casting its entire burden upon Him.
With this, we can understand with awe and reverence: while in an overall sense, the madreigah of a tzaddik ben rasha is undeniably greater—for he forged all his spiritual strength through his own efforts—nonetheless, in the specific realm of tefillah, the tzaddik ben tzaddik holds an advantage. Because the tzaddik ben rasha acquired his Torah and chose good through his own grit and initiative, it is inherently harder for him to achieve total hachna’ah and hisbatlus; deep within his psyche lingers the subtle awareness that his own wisdom and strength enabled him to break free from his environment and ascend. Conversely, the tzaddik ben tzaddik never says "enough" and never feels self-satisfied; he lives perpetually in the shadow of his righteous father with the yearning of "Masai yagi’u ma’asai l’ma’asei avosai" ("When will my deeds reach the deeds of my forefathers?"). Consequently, he possesses deeper hachna’ah and bitul, giving him an advantage in tefillah, whose very essence is subjugation and self-nullification. (Needless to say, these words are not meant to define the lofty spiritual levels of the Avos and Imahos HaKedoshim, but rather to extract the lesson in mussar pertinent to ourselves).
The Lesson for Our Generation: Refining Our Sensibilities
The lesson emerging from this is vital beyond measure for our generation—a generation blessed with many bnei Torah whose breadth of Torah knowledge surpasses that of their parents and grandparents. In part, this reality is a consequence of the terrible churban of European Jewry during the Holocaust ("shenos ra’inu ra’ah, Hashem yikom damam"), when the vast majority of our gedolei ha’Torah v’ha’yirah were cut down. In our era, through chasdei Shamayim, we have merited a remarkable renaissance and flourishing of the Torah world. Yet, because the previous generation passed away and a new generation arose afterward—leaving us without a direct, uninterrupted link living immediately in their shadow—we occasionally witness displays of ga’avah and a lack of bitul. Some pat themselves on the back with a sense of self-satisfaction, harboring the illusion that they have achieved monumental accomplishments. We lack the hachna’ah of "Masai yagi’u ma’asai l’ma’asei avosai," and we are missing the spiritual refinement of a tzaddik ben tzaddik.
Each and every one of us must reflect and recognize that everything we accomplish is as naught and nothing compared to the earlier generations; we are merely "k’nanas ha’omed al gabei anak" ("like a dwarf standing upon the shoulders of a giant"). Even one whose Torah knowledge exceeds his parents’ must appreciate that his parents lacked the opportunities and conditions available to him today. We must thank Hashem for our fortunate lot, maximize the opportunities granted to us, and demand ever more of ourselves, recognizing that the expectations placed upon a child of tzaddikim are commensurate with the unique spiritual capacities bequeathed to him by previous generations. In this way, we will never take credit for ourselves, and our aspirations will always reach beyond our current grasp.
An Alternative Explanation: "Hakadosh Baruch Hu Mis’aveh l’Tefillasan shel Tzaddikim"
Since divrei Torah are "k’patish yefotzetz sela" ("like a hammer that shatters a rock") and possess seventy facets, let us offer another approach that serves to rectify our outlook and align our actions.
Let us examine the precise phrasing of Rashi (and the Gemara in Yevamos): "She’ein domeh tefillas tzaddik ben tzaddik l’tefillas tzaddik ben rasha" — "For the tefillah of a tzaddik ben tzaddik cannot be compared to the tefillah of a tzaddik ben rasha." This wording presents a linguistic difficulty: wherever Chazal use the formulation "ein domeh zeh l’zeh" ("this cannot be compared to that"), the second item mentioned at the end of the sentence is always superior to the first! For example: "Eino domeh shemi’ah l’re’iyah" ("Hearing cannot be compared to seeing"—seeing is superior); "Eino domeh hevel she’yesh bo cheit l’hevel she’ein bo cheit" ("Breath tainted with sin cannot be compared to breath free of sin"—sinless breath is superior); "Eino domeh mu’atin ha’osin es ha’Torah l’merubin ha’osin es ha’Torah" ("A few fulfilling the Torah cannot be compared to many fulfilling the Torah"—the many are superior). Accordingly, had Chazal meant that the tefillah of a tzaddik ben tzaddik is superior, they ought to have said: "Ein domeh tefillas tzaddik ben rasha l’tefillas tzaddik ben tzaddik"! Yet our text states the exact opposite.
My brother, the Rosh HaYeshivah, HaGaon Rabbi Chaim Yisrael shlit"a, explained this based on the continuation of the Gemara in Yevamos (ibid.): "Amar Rabbi Yitzchak: Mipnei mah hayu avoseinu akurim? Mipnei she’Hakadosh Baruch Hu mis’aveh l’tefillasan shel tzaddikim" — "Rabbi Yitzchak said: Why were our forefathers barren? Because Hakadosh Baruch Hu yearns for the tefillos of tzaddikim." According to this, the more precious a tefillah is in the eyes of Hakadosh Baruch Hu and the more He yearns for it, specifically for that reason He delays answering it! Therefore, Chazal inferred that Hashem answered Yitzchak and not Rivkah, because "ein domeh tefillas tzaddik ben tzaddik l’tefillas tzaddik ben rasha"—meaning, Rivkah’s tefillah (that of a tzaddik ben rasha) is far more precious and beloved! Precisely because the tefillah of a tzaddik ben tzaddik is not cherished to that same degree, Hakadosh Baruch Hu answered Yitzchak sooner, before answering the tefillah of the tzaddik ben rasha.
The Superiority of "V’yiten v’Yachzor v’Yiten" over "Yihyeh Moshavecha"
At the opening of the berachos that Yitzchak bestowed upon Yaakov, the pasuk states: "V’yiten l’cha ha’Elokim mi’tal ha’shamayim u’mish’manei ha’aretz" — "And may Elokim give you of the dew of the heavens and the fatness of the earth" (Bereishis 27:28). Since this marks the beginning of the blessing, the conjunctive "vav" ("and") at the start of "v’yiten" is puzzling. To resolve this, Rashi comments: "V’yiten v’yachzor v’yiten" — "May He give, and give again." Yet the deeper meaning of this requires explanation: seemingly, one comprehensive, uninterrupted bestowal would be preferable; why is it a greater blessing for shefa to be parceled out in repeated installments? In contrast, Eisav’s blessing states: "Hinei mish’manei ha’aretz yihyeh moshavecha u’mi’tal ha’shamayim me’al" — "Behold, of the fatness of the earth shall be your dwelling, and of the dew of the heavens from above" (ibid., 39). Here, the very same dew and fatness are granted with the word "yihyeh" ("shall be")—a permanent, continuous reality, independent of repeated divine giving. On the surface, Eisav’s blessing appears superior to Yaakov’s!
Furthermore, on the word "ha’Elokim" in Yaakov’s blessing, Rashi comments: "Mahu ha’Elokim? B’din — im ra’uy l’cha yiten l’cha, v’im lav lo yiten l’cha" — "What is the significance of 'ha’Elokim'? With strict justice: if you are worthy, He will give you; and if not, He will not give you." To Eisav, however, Yitzchak said "yihyeh moshavecha"—whether you are righteous or wicked, He will give it to you. From this, Shlomo HaMelech derived his plea in his tefillah at the dedication of the Beis HaMikdash: for Klal Yisrael, who are ba’alei emunah who accept Divine justice upon themselves and will not complain ("lo yikra alecha tigar"), Shlomo asked, "V’nasata la’ish k’drachav" ("And give to each man according to his ways"—strictly according to his deeds); whereas for the nochri (non-Jew), who lacks emunah, he asked, "V’asisa k’chol asher yikra eilecha ha’nochri" ("Do according to all that the foreigner calls to You"—grant his request whether he is worthy or not, so that he does not complain). This is astonishing: the sinner appears to profit! The one lacking emunah merits having his tefillah answered even when undeserving!
The explanation emerges from the words of Rabbi Shimon bar Yochai in the Gemara (Yoma 76a). His talmidim asked him why the mon did not descend for Klal Yisrael once a year. He answered with a parable of a king of flesh and blood who had an only son. Initially, the king allotted him an annual stipend of food, and the son would visit his father only once a year. The king then changed his policy and allotted him food daily, whereupon the son came to visit his father every single day. So too with Klal Yisrael: a father with four or five children would worry daily lest the mon fail to fall the next morning and they perish of hunger—and as a result, everyone directed their hearts toward Shamayim every single day.
This is the profound meaning of the blessing "v’yiten v’yachzor v’yiten" given to Yaakov: specifically through daily renewal is a constant, unbroken bond forged between Klal Yisrael and their Father in Heaven. Eisav, on the other hand, was given "yihyeh moshavecha"—a guaranteed, worry-free supply, akin to "pasak lo mezonosav pa’am achas" (allotting his sustenance all at once), because regarding him, there is no Divine desire that he constantly greet his Father’s countenance. This is also why Yaakov’s blessing invokes the Name Elokim (Middas HaDin), for Klal Yisrael, as ba’alei emunah, are worthy of this special providence of kirvas Elokim (closeness to Hashem).
This concept is further illustrated by another Baraisa (Yoma 75a): Hakadosh Baruch Hu cursed the serpent, saying, "Oleh la’gag mezonosav imo, yored l’matah mezonosav imo" — "Whether he ascends to the roof, his food is with him; whether he descends below, his food is with him." Ostensibly, this sounds like a blessing rather than a curse! However, the Rebbe Reb Bunim of Peshischa zt"l explained that the most terrible curse imaginable is never needing anything from Hashem. Even the young lions "sho’agim la’taref u’levakesh me’El achlam" ("roar for prey and seek their food from Hashem," Tehillim 104:21), and through that need, they remain connected to the Creator of the world. The serpent, by contrast, was banished from Hashem’s presence by having its sustenance provided everywhere, so that it would never turn to Him again.
So does Hakadosh Baruch Hu deal with every individual according to his madreigah: the closer a person is to Hashem, the more he belongs to the providence of "v’yiten v’yachzor v’yiten"—his sustenance is not pre-guaranteed, so that he remains vigilant and yearning, thereby greeting his Father in Heaven every single day. Regarding this, Iyov states (7:17–18): "Mah enosh ki segadlenu v’chi sashis eilav libecha, vatifkedenu livkarim lirga’im tivchanenu" — "What is man that You should make him great, and that You should set Your heart upon him, that You inspect him every morning and test him every moment?" Rashi explains that "segadlenu" ("make him great") means inspecting his deeds every morning and testing him every moment. Thus, the frequency of testing and trial is a badge of greatness and distinction! (This also resolves the difficulty of the Ra’avan cited by the Sefas Emes on Rosh Hashanah 16a, asking how man is judged every day and every hour if judgment occurs on Rosh Hashanah: this providence of moment-to-moment scrutiny is reserved for the yechidei segulah who merit the madreigah of "ochlei ha’mann"—the recipients of "v’yiten v’yachzor v’yiten.")
In light of this, we also understand the pasuk in Tehillim (22:2–4): "Eili Eili lamah azavtani, rachok mi’yeshu’asi divrei sha’agasi... V’Atah Kadosh yoshev tehillos Yisrael" — "My G-d, my G-d, why have You forsaken me? Far from my salvation are the words of my roaring... Yet You are the Holy One, enthroned upon the praises of Yisrael." Precisely because of the immense ta’anug (delight) on High derived from the praises and tefillos of Yisrael—upon which Hakadosh Baruch Hu, as it were, "sits" and reveals Himself in the world—for that very reason "divrei sha’agasi rechokim mi’yeshu’asi," in the spirit of "Hakadosh Baruch Hu mis’aveh l’tefillasan shel tzaddikim."
Summary and Conclusion for Life
The discerning reader will appreciate that the dictum of Chazal, "Hakadosh Baruch Hu mis’aveh l’tefillasan shel tzaddikim," encapsulates the entire purpose of the spiritual avodah and hishtadlus required of tzaddikim. Because Hakadosh Baruch Hu yearns for their tefillos, He places them in circumstances demanding relentless effort and hishtadlus, through which their deveikus to the Chai HaOlamim intensifies. We see this mirrored in Yaakov and Eisav in our Parshah: Eisav emerges into the world already fully formed ("asuy"), complete with hair and nails, whereas Yaakov’s hand grasps Eisav’s heel, and every single one of his acquisitions—the bechorah and the berachos—comes to him solely through toil and hishtadlus.
The conclusion emerging from all of this is that every obstacle we encounter in gashmiyus or ruchniyus, and every crisis we endure, is a sign of Divine favor—an indication that Hakadosh Baruch Hu yearns for our tefillah and our effort. Armed with this recognition, we must gird ourselves with strength and courage, overcome every challenge with simchah, and advance me’chayil el chayil, until Hakadosh Baruch Hu rebuilds for us the fallen Sukkas David. [הגרי"ו]
