Rav M. Elon

Parashat Toldot and the two preceeding parshi'ot reveal Yitzchak's character and personality to us, and it is this subject matter that we shall study this week.

We will examine the specific characteristic that our Sages assigned to Yitchak's character in their adage: "Yitzchak ne'ezar big'vura" - "Yitzchak is girded with power."

Already in the responsa 'Rav P'alim' (Rav Yosef Chaim al-Chacham, the 'Ben Ish Chai,' died 1909,) in his order of the correct intention for prayer he writes the correct order as follows: "Avraham -- chesed (loving kindness), Yitzchak -- g'vura (might), Ya'akov -- tif'eret (splendor)." This is characteristic of thousands of sources that associate Yitzchak with the attribute of 'g'vura' -- 'might, strength.'

We will attempt to comprehend this quality, the quality of g'vura, through Yitzchak's personality and character.

Generally, the concept of g'vura is understood as simultaneous to physical strength and prowess -- a person who exhibits and implements his physical might. However Yitzchak's character is depicted as he who makes least use of physical strength when compared to the other forefathers. Avraham, despite being a man of chesed, orchestrates extremely grueling wars, as does Ya'akov. The Ramban makes mention of a book called: "The record of the wars of the Children of Ya'akov" that describes the various battles of Ya'akov's children, fought in conquest of the region. We also recall the verse:

"And the fear of God was upon all the cities that surrounded them, and they did not pursue the Children of Ya'akov."

(Bereshit 35:5)

As opposed to Avraham and Ya'akov, Yitzchak does not involve himself in wars. To the contrary -- in the dispute regarding the wells we see Ya'akov withdraw from each well (and each dispute), moving from Esek to Sitna and then on to Rechovot. At the Akeida (Binding of Yitzchak for sacrifice) too, Yitzchak illustrates the might of self-sacrifice. He is not proactive, but rather passively allows himself to be bound on the altar. Even his pairing with Rivka does not occur through his own efforts. This being the case -- what then is the "g'vura" of Yitzchak?

In order to appreciate what true g'vura -- true might and true heroism -- is, let us examine the Mishna that deals with g'vura. The Mishna in Pirkei Avot states:

"At five years of age he begins Scripture…at eighty years of age he exhibits g'vura, at ninety he becomes stooped over…"

(Avot 5:25)

This Mishna is rather problematic. It is understandable that there is an age when it is appropriate for a child to begin studying Torah, as there is an age when he may start studying Mishnah. So too a person reaches an age of "counsel," and an age of "understanding," just as one attains "old age" -- the intention being as the Gemara states: "'Zaken' -- indicates one who has acquired wisdom," (Kiddushin 32b).

What, however, is "at eighty years of age he shows g'vura?" Let us examine some commentaries on this Mishna -- that at first seem to be problematic. First let us deal with the more complex issues of understanding and defining the concept of g'vura.

Rashi, in his explanation to Pirkei Avot relates the following explanation:

"At eighty he exhibits g'vura -- that is to say that this is a great achievement, should one live eighty years, as it states: 'And if with strength ('g'vurot') eighty years,' (Tehillim 90:10.) For if he lives longer -- it is due to the g'vura (might) of God that he lives, and certainly not owing to his own strength, for from now onwards he hasn't the strength to eat nor drink."

From Rashi's commentary it is clear that the concept "g'vura" or the plural "g'vurot" refers to God and not to man's own strength. This does not seem to be the straightforward definition of the term, for the Mishna itself seems to confer certain qualities on the human being -- and not God - during each stage of his life.

The Me'iri explains:

"At eighty he exhibits g'vura -- teaching that the aged should he sin is worthy of the attribute of g'vura which is the attribute of justice."

According to the Me'iri, the term 'g'vurot' in the context of the Mishna connotes punishment. A person who reaches the age of eighty and nevertheless sins, is more than worthy of punishment for despite his age he has sinned once more. This explanation is also unclear for it does not correspond to the basic phrasing of the Mishna.

The Midrash Shemu'el (the Ari's cousin, of Tzfat) brings two explanations, the first being as follows:

"And the (Tannaic Sage) also stated: 'At eighty he exhibits g'vura' -- meaning that even if one reaches the age of eighty years he must not despair of overcoming his Yetzer ha'Ra (evil impulse.) For one may say that at the age of eighty his Yetzer ha'Ra will no longer sway him, for the Yetzer has become weakened -- but we know of Yochanan the High Priest that actively served as High Priest yet ultimately he became a Sadducee. Therefore the Tanna teaches that 'at eighty he (must) exhibit g'vura' -- meaning that he still needs to overcome his Yetzer ha'Ra."

In other words, even at this age there is still place for spiritual advancement and battling one's evil impulses.

The second explanation the Midrash Shemu'el brings state:

"And it is possible more so that the Mishna relates to 'And if with strength ('g'vurot') eighty years' -- meaning one who lives eighty years in these times is a sign of great might."

This explanation is in direct correlation with the short life expectancy during that era.

In any event, the difficulty common to all these explanations is the lack of an intrinsic understanding of the concept of g'vura. What is g'vura? We will take a different course to the commentaries we have seen, and we will attempt to gain an understanding of what g'vura is from the Mishna that defines who the true 'gibor' ('hero,' 'mighty') is.

The Mishna in Pirkei Avot states:

Ben Zoma says: 'Who is wise? He who learns from every man, as it states: 'From all my teachers I gained knowledge,' (Tehillim 119:99.)

Who is a gibor? He who conquers his inclination ("yetzer"), as it states:

'Forbearance is greater than a gibor, and one who controls his anger (is greater) than he who conquers a city,' (Mishlei 16:32.)

Who is wealthy? He who is happy with his lot, as it states: 'When you eat the fruits of your own labors -- you are praiseworthy and it is good for you.' (Tehillim 128:2.) 'You are praiseworthy' -- in this world, 'and it is good for you' -- in the world to come.

Who is honored? He who honors his fellow men, as it states: 'For those who honor Me, I shall honor; and those who disgrace Me, will be shamed.' (Shemu'el I, 2:30)."

(Avot 4:1)

Before we consider the concept of g'vura, let us consider the repetitive structure of the Mishna.

The Mishna lists a number of attributes -- wisdom, might, wealth, and honor -- while attempting to accurately define them, and in doing so negates the common perception regarding these terms. For example -- "wisdom," the Mishna states: "Who is wise?" We certainly would reason that the answer to this question is: "He who teaches large numbers of people." Ben Zoma however rejects this answer, responding the exact contrary! The wise man is he who learns from every man. (Interestingly, the focus is the same -- study and education.)

So too regarding wealth. "Who is wealthy?" Obviously one who's financial wealth well exceeds the average! Again Ben Zoma refutes this conception -- even someone with a lower financial wealth, but who is happy with his lot is the wealthy man. As long as wealth is defined in monetary terms, 'wealth' will always be a relative term. For if wealth denotes an excess of finances over those with less, circumstances change, affecting the evaluation of one's wealth relative to others. However the moment having wealth means being happy with his lot -- wealth becomes an objective entity, independent of all exterior factors. Therefore the verse stated as a proof is all the more relevant -- "When you eat the fruits of your own labors -- you are praiseworthy and it is good for you."

Similarly concerning honor. We understand respect and honor as functions of how other people behave to us. Someone who is admired and honored is one who earns the respect of others. Ben Zoma shatters this misconception -- for this then renders the esteemed individual as dependent on others, for without their respect he is no longer respected. This type of respect is the respect given to one who holds a high position in society, as soon as he no longer holds that post, he no longer commands the same respect. Rather the truly honored is one who honors all of God's creations, here too the verse "Those who honor Me, I shall honor" being ample proof of this.

Now regarding the nature of the gibor we find an unusual definition. The Mishna asks "Who is a gibor?" To which Ben Zoma answers : "He who conquers his yetzer." Thus far the Mishna is fitting, yet then Ben Zoma quotes a verse that seemingly does not act as proof of his opinion. Ben Zoma quotes the verse: "Forbearance is greater than a gibor, and one who controls himself (is greater) than he who conquers a city." In this verse in Mishlei, King Shlomo describes he who is not a gibor, for "forbearance is greater than a gibor." The verse clearly contrasts the gibor with forbearance -- indicating that these are distinct concepts. Ben Zoma however relies on this verse to infer the exact opposite! That the gibor is one possessing the forbearance to suppress his yetzer! Ben Zoma apparently blatantly contradicts the very verse he relies on for proof of his teaching!

Rav Ovadiah of Bartenura realizes this difficulty, and beautifully explains:

"This is the explanation of the verse: Forbearance is good when it stems in the might (g'vura) of conquering one's yetzer; not when it is rooted in weakness of nature. So too he who controls his anger is positive when this control stems from he who conquers a city; this control is that of a king who conquers a city, and when those (inhabitants of this city) who rebel against him are brought before him - he restrains himself and does not execute them."

We have thus far understood the verse to mean that forbearance is preferable to a gibor, however the intention is as following: "Good is forbearance that comes from a gibor" -- in otherwards forbearance is positive when it stems from g'vura, strength and self-control. However forbearance as a result of frailty is not necessarily constructive.

A mighty individual is one with the capability to attack -- yet he restrains himself and chooses not to.

"And one who controls his anger (is greater) than he who conquers a city" -- when does one know that he is able to control himself? When he is akin to the king that conquered a city: possessing the capability to execute those who rebel against him, yet refraining from doing so. With this explanation, we are now beginning to understand what the concept of g'vura is.

In the Bible there are two contradictory descriptions of the "gibor." There is the negative, evil gibor, and then there is God, Who is referred to as "gibor" -- "You are mighty (gibor) forever Lord," (Shemoneh Esrei), "Who prepares the mountains with His strength, He Who is girded with might (g'vura)," (Tehillim 65:7.)

G'vura denotes tremendous strength that as been contained. G'vura is not strength and power -- as the Mishna itself proves stating that at twenty years-old one displays "ko'ach" -- strength and physical prowess. Rather, in order for one to attain g'vura -- it demands a lifetime of work. It is these efforts that the Mishna refers to stating that at eighty one reaches g'vura.

Our Sages state that the reason we praise God for the rains during the blessing of "You are mighty (gibor) forever Lord" in the Shemoneh Esrei is due to the fact that it rains as a result of g'vura. On this Rav A. I. Kook writes:

"The might (g'vura) of the rains -- Rabi Yochanan says that this is because the rain falls in g'vura (Ta'anit 2a), and so too it states in the Zohar that rain falls from the aspect of g'vura, (Zohar Bereshit. The abundance that descends from on high from the Creator's chesed (loving kindness) is primed to descend in a manner that it will be complete -- that man will be able to benefit from it immediately, just as the manna was complete and primed for man's benefit. However the attribute of g'vura causes many constraints and restrictions in a manner that many various levels are required before the rain becomes beneficial for man."

(Olat R'iya 1,270)

God's chesed is thus expansiveness without bounds, while His g'vura is limitation and constraint. God's g'vura is the force that influences His chesed, regulating and enhancing it.

Rav Kook continues:

"So too is the case with spiritual perfection -- the (spiritual) abundance that descends from the heavens through the sanctity of the Torah causing spiritual perfection has the ability to completely descend, in a manner that man may reach perfection without effort or toil. However as a result of the attribute of g'vura these spiritual concepts are revealed cloaked and masked, so that man must work and toil with the two-hundred and forty-eight positive commandments and the three-hundred and sixty-five negative commandments -- and only then will he achieve perfection. That is the reason that the (spiritual) abundance of Torah is likened to rain -- 'May my lesson strike like rain,' (Devarim 32:2)."

(ibid.)

This then is the nature of man's spiritual labor. Man must work his way through 'cloaks and masks,' slowly revealing the Divine light inside him. Were it not for this process, man would feel that all his achievements are "the bread of shame" in the words of Sages - bread achieved without toil, a Divine gift of chesed.

Chesed is Divine abundance. However one has to be prepared and worthy to receive it. Just as rain fertilizes and rejuvenates the land only if the land has been ploughed and treated -- for there must a receptacle for that rain. If this is not the case -- the entire field is simply turned to mud. So too God's chesed that saturates the world has the ability to fertilize that which has been prepared to accept it -- only if receptacles exist for this chesed. That is the purpose of the attribute of g'vura.

Chesed on its own is dangerous. The description "for it is chesed" is mentioned relating to the prohibitions of sexual immorality. Chesed is unrestrained and boundless -- and the sins of sexual immorality originate in a lack of limitations stemming from shortsightedness. Therefore, chesed without the restraint of g'vura has the ability to destroy the world!

Our first encounter with Yitzchak begins in the attribute of g'vura. He enters into the world after his mother has already lost faith that she will bear a child -- and it is interesting that is the most detached from the idea of laughter that forms the basis of his name. A simple reckoning of his life, (he lived one hundred and eighty years, longer than any other of the forefathers), reveals that he was alive when Ya'akov's son's reported that Yosef had been torn to pieces by a wild beast. He was privy to the secret that Yosef had indeed been sold as slave, (according to our Sages the tribes had revealed the truth to him but had forbade his telling the truth to Ya'akov.) He witnesses the suffering of Ya'akov his son, but he does not merit to hear of the reunification of Ya'akov and the tribes with Yosef.

Everything that defines and characterizes Yitzchak is the absolute contrary to laughter. Yet his name holds within it the truth that the hidden, withheld salvation will in fact occur in the future.

It is Yitzchak who knows that Yishma'el was expelled from Avraham's home due to him, who returns K'tura -- who is Hagar -- to Avraham. In this deed we have an astounding example of "forbearance is greater than a gibor" -- for even at a superficial glance we observe a remarkable reality. The reality of a son whose mother has passed away who nonetheless brings his step-mother back , knowing full well that now he will have other with whom he will have to divide his inheritance. (And in fact the verse states: "And to the children of the concubines Avraham gave gifts." All these could have been solely Yitzchak's.)

Yitzchak understands that he will pay a price for causing Yishma'el's return to Avraham's home, but he understands that Yishma'el's role has not been fulfilled, and he must remain under Avraham's tutelage. Accordingly, no matter the personal price he may have to pay -- this is what was required!

In the opening verses of the account of Yitzchak's finding his wife we find the following description:

"And Yitzchak came from coming from the well of Lachai Ro'I, and he was living in the Negev area. And Yitzchak went out to converse in the field toward evening; and he raised his eyes and saw, behold camels were approaching."

(Bereshit 24:62,63)

The expression "and Yitzchak came from coming" -- "v'Yitzchak ba mi'bo" occurs only once in all of the Bible. Rav Shimshon Refael Hirsch notes this fact, and comments on this unique expression:

"'Came from coming' -- this expression is not repeated anywhere in the Bible. 'Came' -- while he was coming! 'Ba' -- 'came' means to arrive at the place to where one's heart draws him, and there he feels at home."

The concept of 'coming' in Hebrew doesn't only mean to come from one place and arrive at another in the physical sense. 'To come' in Hebrew stems from the word 'bayit' -- 'home' -- to come to an internal point, to come from an internal point in the soul. (This is how Rav S.R. Hirsch explains the verse "And Avraham came to eulogize Sara, and to weep for her," (Bereshit 23:2).)

To come from 'coming' -- where was Yitzchak prior to this? Where is he coming from?

Let us recall the account of the Akeida. Avraham parts from his lads and ascends the mountain with Yitzchak. He says to the lads:

"Sit here with the donkey, and I and the lad will walk unto here, and prostrate ourselves, and we will return to you."

(Bereshit 22:5)

How did Avraham know that they both would return? And another question that must be raised -- at the very conclusion of the Akeida it states:

"And Avraham returned to his lads…"

(Bereshit 22:19)

Apparently only Avraham returns to the lads, Yitzchak however does not return from the Mount of Mori'ya.

Indeed, Yitzchak disappears after the account of the Akeida, and only reappears sixty-seven verses later, in our verse:

"And Yitzchak came from coming from the well of Lachai Ro'I."

Yitzchak leaves that location that was described as "God will indicate it," and goes to the well of Lachai Ro'I, the place where God revealed Himself to Hagar. Yitzchak goes in order to improve and perfect Hagar, forming her into K'tura -- whose deeds are as pleasing as the k'toret -- incense. He also travels in order to mend his brother Yishma'el. This is the manner of g'vura, to act gradually. Avraham tells his lads: "we will prostrate ourselves, and we will return to you" knew that eventually Yitzchak would meet Yishma'el. (According to our Sages, "the lads" are Eliezer and Yishma'el whom Avraham left with the donkey.) Avraham returns to Yishma'el promptly, for that is the nature of chesed -- abundant and inundating. Yitzchak however, the man of g'vura, of restraint, operates differently; slowly, gradually approaching Yishma'el.

A person like this, similar to Yitzchak who "came from coming" -- coming from his concentrated inner strength -- he is one who immediately afterwards goes out to "converse in the field," introducing the prayer of Mincha.

Yitzchak is the only agriculturist among the forefathers. He attempts to educate Esav as to agriculture, but Esav is a gibor of a different type -- a gibor that destroys and demolishes.

Yitzchak's life continues. He establishes a home with Rivka, they then experience a long period of infertility, a period of twenty years. They finally merit children, and then the intense struggle between Ya'akov and Esav begins. When Ya'akov procures Esav's blessings from Yitzchak, and this becomes apparent to Yitzchak, the verse states: "And Yitzchak trembled a great, intense trembling," (Bereshit 27:33.)

How detailed is the description of Yitzchak's response to this act -- indicating the great inner turmoil that Yitzchak was experiencing! But then we see the appearance of Yitzchak's tremendous self-restraint when he says: "He shall also be blessed," (ibid.). From within his inner turmoil and shock Yitzchak affirms the blessing that he had bestowed on Ya'akov.

We are also witness to Yitzchak traveling to G'rar, then receiving the divine directive not to continue on to Egypt. There was nothing more to the Divine imperative. He was not told to plant produce nor to act. Yet despite the difficult environment Yitzchak plants and works the land --

"And Yitzchak planted in that land, and in that year he found one-hundred fold (that that he had sown), and God blessed him."

(Bereshit 26:12)

Afterwards, Yitzchak retreats from well to well, from Eshek to Sitna, and the onwards to Rechovot. Superficially it would seem that we are witness to setbacks and his defeat -- is this really so? The verses inform us:

"And Avimelech went to him from G'rar, together with his entourage, and (together with) Fichol the leader of his army. And Yitzchak said to them: 'Why have you come to me, whilst you despised me and sent me from you?' And they responded: 'We have surely seen that God was with you, and we said -- let there be an oath between us and you, and we will make a covenant between us. If you do bad to us, after we have not mistreated you, and have only done good to you, then we will send you on your way. For now you are blessed by God.'"

(Bereshit 26:26-29)

Who initiates this meeting? Who makes the initial approach? Avimelech and his entourage approach Yitzchak! They indicate their subservience to him! Yitzchak questions: "Why have you come? You despised me!" Then they respond the ultimate response: "For God is with you!" They tell him that those years that Yitzchak spent in G'rar brought them to the realization that God is with him.

This is Yitzchak's great victory. Only one who fully understands the nature of the war can concede a number of smaller battles in order to triumph in the greater struggle.

Yitzchak moves from Eshek to Sitna, and from Sitna to Rechovot -- until he brings the Phillistines to the realization and declaration that: "God is with you."

The verses continue:

"And he made them a feast, and they ate and drank, and they rose early in the morning, and they swore (oaths) each man to his fellow, and Yitzchak saw them off, and they departed in peace."

(Bereshit 26:30,31)

Who sees Avimelech off? Who is the host, and the one in control? Yitzchak is in full control of the situation, despite the distinguished nature of his visitors. It is Yitzchak's restraint and control that brings him success.

Yitzchak's g'vura is the strength to take Avraham's might and pass it on to Ya'akov with almost no active participation -- all the while being a major influence in the transfer of these attribute to the coming generations.

There have been revolutionaries that changed the face of history. Yet their reforms were affected through the rejection of the past in favor of the new reality that they sought to innovate. However this is not what the attribute of g'vura is. G'vura embraces the past infusing rejuvenating energy into the future.

In the Haftara that we read for last week's parasha we see the attempted coup d'etat that takes place in the King David's empire .

"And Adoni'ya the son of Chagit carried himself as if to say -- I will rule."

(Melachim I, 1:5)

The Haftara describes how Adoni'ya make an entire 'populist festival,' yet still there are those unaffected by his actions. Amongst them are Tzadok the Priest, B'nayahu ben Y'ho'yada, Natan the Prophet, Shim'i and Re'i, and the giborim of David. Those giborim remain unnamed, but they are those great individuals that confer the kingship on Shlomo after David his father.

In the Mishna that we opened with we see a list of various ages and stages in one's life. There is an age for Scripture and an age for Mishna. There is "strength" and "counsel," and an age of "g'vurot." The age of "g'vurot" is the expression of that inner strength that does not need to be expressed here and now, but rather is contained and held within, gradually influencing and guiding.

Avraham is the man of Chesed. Ya'akov takes Avraham's qualities and creates glory and splendor, akin to a tree with many branches -- yet Ya'akov would have been incapable of all this were it not for Yitzchak's g'vura.

Translated by Sholem Hurwitz.

Copyright Keren Yishai/Rav M. Elon