358. And Isaac Was Forty Years Old
November-December 1978
“And Isaac was forty years old when he took Rebecca, the daughter of Betuel.”
The Zohar interprets that Betuel means Bat Bito Shel El [the daughter of God’s daughter]. We should interpret that it means that when a person is forty years old, it means that he has been rewarded with Bina, called “At forty, to Bina,” and took upon himself to observe the Torah and Mitzvot [commandments].
“And Isaac pleaded with the Lord on behalf of his wife for she was barren,” meaning he did not see any understanding in Torah and Mitzvot, namely with the same understanding he had had when he took upon himself the burden of Torah and Mitzvot, and he did not gain any understanding, yet he longed for Banim [sons], Havanah [understanding].
He thought that it could not be that he observed the Torah and Mitzvot with the same mind that he had had at the time of reception, when he had no knowledge or attainment in Torah and Mitzvot. Rather, he took in the simplest way that was suitable for a little one when he grows up and continues with Torah and Mitzvot, for the Torah and Mitzvot to remain on the same level, and not a higher level, that is suitable for Gadlut of the Torah and Mitzvot.
Having no sons is regarded that “she was barren,” meaning that he received no understanding, to understand and feel the greatness and importance of Torah and Mitzvot. “And Rebecca his wife conceived,” meaning Ibur [impregnation], which is ideas and contemplations that he already began to put together thoughts regarding the greatness and importance of Torah and Mitzvot, and then she was glad that a son will be born out of these thoughts.
However, “The children strove within her, and she said, ‘Why then do I …’ and the Lord said to her, ‘Two nations are in your womb.’” We should ask what satisfied her in the fact that He told her “two nations.”
We should understand that when she saw that “the sons strove,” meaning that the understanding they received contradicted one another, and as RASHI interpreted, our sages explained it [the strife] as “running”: When she passed by the doors of Torah of Shem and Ever, Jacob ran and struggled to come out; when she passed by the doors of idol-worship, Esau would struggle to come out.
They interpreted that when she was barren, the observation of Torah and Mitzvot was with wholeness and she did not feel any lack in their actions. When he did not have time to observe the orders of Torah and Mitzvot, he could always excuse himself and was righteous in his actions, and he could make every possible precision and did not have anything regarding observing Torah and Mitzvot.
But when he prayed for sons, he saw otherwise—that his situation grew worse than when she was barren, since now that she was passing by the doors of Torah of Shem and Ever, she agreed to work in Torah and Mitzvot in order to bestow, and when she passed by the doors of idol-worship, it means that he saw that people are working for their own sake, called “in order to receive,” and the desire to follow them awakens.
In other words, she always has the striving between those two sons. Therefore, now he sees that he cannot work for the sake of the Creator whatsoever, since the minute he sees the door of the Torah, which is the view of Torah, called “the Torah exists only in those who put themselves to death over it,” he agrees to walk in this way.
However, he promptly shifts to the door of people who are doing idol-worship, meaning for themselves, and then he sees that he cannot work for the sake of the Creator.
Thus, the current state is worse than when she was barren. So “Why then do I,” why did I ask for sons? I wanted sons in order to have understanding in the work of the Creator, so I would ascend in degree. But now I see that I am worse than before.
“And she went to inquire with the Lord” what to do now—return to the previous path and remain barren without any understanding, or go forward on this path. “And the Lord said to her, ‘Two nations are in your womb,’” meaning now you received the good inclination, too.
Previously, you only had the evil inclination, called “self-benefit,” so there was no striving over self-benefit, since when he observed the Torah and Mitzvot, he did not have other thoughts at all and felt wholeness while observing them.
But now that he already has the good inclination, meaning that he is walking on the line called “in order to bestow,” his body rejects, and from this comes the striving.
Therefore, do not say that now you are worse. Rather, previously the Torah and Mitzvot were in order to receive and it did not occur to you to work in order to bestow. Therefore, while observing Torah and Mitzvot, you had no objections and you felt that you were righteous.
But when you want to work in order to bestow, the body objects. Therefore, now you have ascended in degree, for you already know what is the good inclination. However, you must continue on the path, “and the elder will serve the young,” and in the end, the good inclination, called “young,” will succeed.