Yaakov and the Brochos
Yitzchak wanted to give brochos to Eisav, but Rivka intervened and manipulated the outcome, so that Yaakov would receive the brochos. Yaakov protested the ruse, but in the end, he unwillingly obeyed his mother.
Ramban questions why she didn’t explain to Yitzchak what she knew through prophecy, but Ramban demonstates that it was ultimately Hashem’s doing.
There are many explanations of the whole story. Exceptional is the commentary of Rav Yaakov Galinsky, who writes that it is better not to manipulate. If Rivka had not intervened, everything still would have worked out. Rav Galinsky writes strongly against finding loopholes and cutting corners, even if it seems to be right and fair.
Yaakov’s Greatness
Rav Simcha Zissel Brody (Som Derech) quotes the Gemara (Makos 24a): Dovid Hamelech established eleven principles. One of them is not to tell falsehood (according to Rivan). The verse cited is from our parsha, when Yaakov complained that he did not want to deceive his father. This is hard to understand, because Yaakov said he was afraid of the consequences, not because he was afraid of falsehood. However, from the continuation of the story we see the opposite. He was not afraid of being caught. He wasn’t careful to disguise his language or expressions to mimic Eisav. The Targum Yonason says clearly that his hesitation was because of his fear of sin.
How Does Davening Accomplish?
Yitzchak and Rivka were childless for many years. They davened, and the tefila was answered; she bore twins.
Davening is called the avodah of the heart. The Rambam is of the opinion that davening — making a request from Hashem — fulfills a mitzva from the Torah. Many ask, however, if davening involves making requests, how can this be regarded as avodah (service)? How do we serve Hashem by making requests?
The Rambam himself deals with this issue in the Moreh Nevuchum. He writes that the avodah of tefila is emunah itself. We realize that only Hashem is in charge, therefore, there is no one to ask except Hashem.
Still, various commentaries question: Why is davening the avodah of the heart? Love, fear — these should be serving Hashem purely with the heart. Avodah of tefila is a mitzva ma’asis — a mitzva of action — something that you actually have to do. In other words, although davening involves the heart, it’s not something only in the heart, but you actually have to carry it out with words. (Tola’as Yaakov, see Yismach Moshe, Parshas Eikev)
The Rekanati questions. How is it that tefila helps, that davening has the power to produce results? He answers: It is only in the merit of Avraham, who was willing to give of himself, to the extent that he was willing to give up his only son. Everything was dependent on Yitzchak, yet Avraham would give up Yitzchak if Hashem so required.
There is a din — a judgment in the request itself. It takes audacity to push oneself before Hashem. You cannot get in to see the king without demonstrating to the guards that you have clearance.
Hashem wants to help us, but without the merit of the Akeida He wouldn’t help. (Rekanati al Hatorah, 29b)
Rav M. Miller (parshas Pekudei) explains. Hashem wants to help us, but we have to remove the obstacle, the din. We have to show willingness, as Avraham did, to fulfill Hashem’s will whatever the cost.
Davening is as if we are giving some help, some support to Hashem. (See Yismach Moshe, Parshas Eikev.) We are removing the obstacle, the judgment in the request itself.
We say the Shema (which expresses our willingness for self-sacrifice) before the tefila of shacharis and ma’ariv. Rebbenu Tam says that there was a custom to say it before mincha, as well! (Tosafos, beginning of Brochos, b.) This is vital to the tefila, to first demonstrate our will to give ourselves.