The Struggle is Real: Understanding the Preeminence of Yaakov Avinu

Achrei Mos

The Struggle is Real

וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר

מִי בְּרָאֲךָ מִי יְצָרְךָ, יַעֲקֹב בְּרָאֲךָ יַעֲקֹב יְצָרְךָ

Parshas Bechukoshai begins by speaking about the reward that awaits us if we cling to the Dvar Hashem. The Torah speaks at length about the Brachos we will receive including a bounty of Parnassah , protection from our enemies, and perhaps most importantly, a close relationshop with HKBH personified by the words וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם and וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם.

Then, the Torah tells us what will happen if the opposite is true, in a set of Pessukim known as the Tochcha , that begins with the words וְאִם ־לֹא תִשְׁמְעוּ לִי וְלֹא תַעֲשׂוּ אֵת כׇּל־הַמִּצְוֺת הָאֵלֶּה. Here the Torah describes the calamities that will befall Klal Yisroel if we do not follow the Derech Hashem, perhaps worst of all: וְהָלַכְתִּי אַף־אֲנִי עִמָּכֶם בְּקֶרִי. Towards the end of the Tochacha , when it seems like our disregard for the Mitzvos might spell our end, we find the source of our salvation: וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר. The Torah promises that the Zechus Avos will stand for us, ensuring our ultimate survival.

While the protection afforded by our Zechus Avos is of course encouraging, one cannot help but wonder why the Passuk is written this way: why are the Avos listed in reverse order? Should not Avrohom Avinu be listed first, and then Yitzchok and Yaakov? Why is Yaakov Avinu mentioned first in the Passuk here?

The Medrash is notes this point, and brings several Memros that explain why the Passuk is written in this manner. Among them we find a Drasha based on the Passuk in Yeshaya: וְעַתָּה כֹּה אָמַר ה' בֹּרַאֲךָ יַעֲקֹב וְיֹצֶרְךָ יִשְׂרָאֵל. The Medrash quote R’ Pinchas who explains that HKBH says to the world: עוֹלָמִי עוֹלָמִי אוֹמַר לְךָ מִי בְּרָאֲךָ מִי יְצָרְךָ, יַעֲקֹב בְּרָאֲךָ יַעֲקֹב יְצָרְךָ. The entire world, it seems, was created in the Zechus of Yaakov Avinu .

The Medrash continues, bringing similar Memros from other Tanaim . First, R’ Yehoshua says בְּהֵמוֹת לֹא נִבְרְאוּ אֶלָּא בִּזְכוּתוֹ שֶׁל יַעֲקֹב, the בְּהֵמוֹת were only created in the Zechus of Yaakov Avninu . Although the Medrash may be referring to all בְּהֵמוֹת, the Meforshim suggest that it actually refers to those spoken about in Tehillim: בְּהֵמוֹת בְּהַרְרֵי־אָלֶף . The Gemara in Bava Basra explains that these בְּהֵמוֹת, which were enormously large, will be served to the Tzaddikim לֶעָתִיד לָבֹא. Accordingly, the Medrash tells us that the reward for the Tzaddikim that will come לֶעָתִיד לָבֹא was created through the Zechus of Yaakov Avinu .

Then, the Medrash brings the words of R’ Chanina: שָׁמַיִם וָאָרֶץ לֹא נִבְרְאוּ אֶלָּא בִּזְכוּת יַעֲקֹב. This Memra is similar to that of R’ Pinchas, but based on a different source. The Passuk in Tehillim says וַיָּקֶם עֵדוּת בְּיַעֲקֹב and the Passuk in Paeshas Nitzavim says הַעִדֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ. This Drasha affirms the earlier statement: שָׁמַיִם וָאָרֶץ לֹא נִבְרְאוּ אֶלָּא בִּזְכוּת יַעֲקֹב. Similarly, the Medrash brings a Memrah of R’ Avohu . based on a Passuk in Yirmiyahu: הַכֹּל לֹא נוֹצָר אֶלָּא בִּזְכוּת יַעֲקֹב.

There are also two Memros related to Avrohom Avinu that carry a similar message. First, R’ Shmuel bar Nachman says אַבְרָהָם לֹא נִצּוֹל מִכִּבְשַׁן הָאֵשׁ אֶלָּא בִּזְכוּת יַעֲקֹב, teaching that a formative moment in our nation’s history—the Nes of Avrohom at the כִּבְשַׁן הָאֵשׁ—was only in the Zechus of Yaakov Avinu . The Medrash brings a Mashal to explain this Memra , telling of a king who spared the life of one of his subjects because he saw through sorcery that the man’s daughter would be the future queen. Similarly, when Avrohom Avinue was sentenced to death, צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּעֲקֹב עָתִיד לָצֵאת מִמֶּנּוּ, Hashem saw that Yaakov Avinu would come from him and said כְּדַאי הוּא לִנָּצֵל בִּזְכוּת יַעֲקֹב.

The Medrash then brings the words of the Rabanan: אַבְרָהָם עַצְמוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּתוֹ שֶׁל יַעֲקֹב. The entire existence of Avrohom Avinu , says the Medrash, was due to his grandson Yaakov. This too is based on a Medrash related to the words in of the Passuk in Parshas Vayera : כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו וְאֶת בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט.

This set of Medrashim serves to highlight the import, impact, and imprint of Yaakov Avinu and his Zechusim , but we must understand it on a deeper level. It is clear that Yaakov Avinu

generated unimaginable Zechusim , but how can we truly understand statements such as הַכֹּל לֹא נוֹצָר אֶלָּא בִּזְכוּת יַעֲקֹב? Why is this said about Yaakov specifically, and not one of the other Avos ? Even the fact that there are so many similar Memros , each with a different source, is remarkable, reinforcing the power of the Zechus that Yaakov Avinu generated.

In addition, while statements such as יַעֲקֹב בְּרָאֲךָ יַעֲקֹב יְצָרְךָ are themselves astounding, some of the other Memros highlight an even more specific impact and must be understood. Why is it that the reward of that awaits Tzaddikim לֶעָתִיד לָבֹא is in the Zechus of Yaakov Avinu specifically? Certainly, there are other sources of Zechus in the history of our nation—why does the Zechus of Yaakov stand out?

Similarly, how can we understand the connection between Yaakov and Avrohom Avinu ? The Medrash teaches that Avrohom was only saved from the כִּבְשַׁן הָאֵשׁ because of Yaakov, but what of Yitzvhok Avinu and all future generations? The same question can be asked on the final Memrah : אַבְרָהָם עַצְמוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּתוֹ שֶׁל יַעֲקֹב. Why is Yaakov specifically identified as the purpose of Avrohom’s existence to the apparent exclusion of all others?

These questions are perhaps compounded by an idea found in the Mechilta in Parshas Bo. The Medrash there, speaking about Moshe and Aharon, tells us: כָּל הַקּוֹדֵם בַּמִּקְרָא הוּא קוֹדֵם בַּמַּעֲשֶׂה. Generally, says the Medrash, we assume that when the Torah lists people or even things, it does so in the order of precedence. There are, however, instances when this assumption is proven incorrect. For example, the Torah usually says אֶל מֹשֶׁה וְאֶל אַהֲרֹן, placing Moshe first and perhaps indicating that he was קוֹדֵם בַּמַּעֲשֶׂה, but when the Passuk changes the order and says הוּא אַהֲרֹן וּמֹשֶׁה, we learn that they are equal. Similarly, when the Torah lists the Avos , the name of Avrohom is usually first, seemingly indicating that he was קוֹדֵם בַּמַּעֲשֶׂה, but כְּשֶׁהוּא אוֹמֵר וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב, וְאַף אֶת בְּרִיתִי יִצְחָק, וְאַף אֶת בְּרִיתִי אַבְרָהָם, מַגִּיד שֶׁשְּׁלָשְׁתָּן שְׁקוּלִין כְּאַחַת. The fact that here, in Parshas Behukosai , the Torah lists Yaakov first, we learn שֶׁשְּׁלָשְׁתָּן שְׁקוּלִין כְּאַחַת.

If this is the case, that the three Avos were שְׁקוּלִין כְּאַחַת, however, why does the Medrash here list so many examples of the power of זְכוּתוֹ שֶׁל יַעֲקֹב specifically? If the words of this Passuk indicate that שֶׁשְּׁלָשְׁתָּן שְׁקוּלִין כְּאַחַת, why would the Zechus of one of the Avos stand apart so starkly? It is particularly interesting that these Memros are brought in the Medrash on the words that seem to defy them, so to speak. How can we understand these Medrashim considering the Mechilta ?

Some suggest that when the Medrash uses the words בִּזְכוּתוֹ שֶׁל יַעֲקֹב, it refers not to Yaakov Avinu specifically, but to Klal Yisroel as a whole, which is sometimes referred to by the word Yaakov. This does not necessarily seem to be the case, however. Immediately following the Memra of R’ Chanina, שָׁמַיִם וָאָרֶץ לֹא נִבְרְאוּ אֶלָּא בִּזְכוּת יַעֲקֹב , the Medrash brings a Mema from of R’ Brachia: שָׁמַיִם וָאָרֶץ לֹא נִבְרְאוּ אֶלָּא בִּזְכוּת יִשְׂרָאֵל. It is clear from the proof that R’ Brachia brings that he is arguing on R’ Chanina, which would seem to indicate that the words בִּזְכוּת יַעֲקֹב refer not to Klal Yisroel as a whole, but to Yaakov Avinu specifically. How can we understand this?

There is another Medrash which speaks about Yaakov Avniu in a similar way and may be helpful in this discussion.

The Passuk in Shir HaShirim speaks about the fragrance of Klal Yisroel using the words מְקֻטֶּרֶת מֹר וּלְבוֹנָה מִכֹּל אַבְקַת רוֹכֵל. The Medrash there links the words אַבְקַת רוֹכֵל to the words used in Parshas Vayishlach when describing the struggle between Yaakov and the Malach, וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר, teaching: מִכֹּל אַבְקַת רוֹכֵל, זֶה יַעֲקֹב אָבִינוּ. Later the Medrash speaks about the effect that battle had: כָּל הָרוֹכְלוּת שֶׁיִּשְׂרָאֵל עוֹשִׂין וּמַצְלִיחִין בָּעוֹלָם הַזֶּה, בִּזְכוּת אוֹתוֹ הָאָבָק שֶׁל יַעֲקֹב אָבִינוּ. All the wares in which Klal Yisroel trades, are in the Zechus of אָבָק שֶׁל יַעֲקֹב, the dust that covered Yaakov after his battle. Similarly, the Medrash continues, כָּל פְּרַגְמַטְיָא שֶׁיִּשְׂרָאֵל עוֹשִׂין וּמַצְלִיחִין בָּעוֹלָם הַזֶּה, בִּזְכוּת אוֹתוֹ הָאָבָק שֶׁל יַעֲקֹב אָבִינוּ, the business dealings of Klal Yisroel can be credited to the אָבָק שֶׁל יַעֲקֹב as well. Finally, the Medrash says, כָּל מִלְחָמוֹת שֶׁיִּשְׂרָאֵל עוֹשִׂין וּמַצְלִיחִין , בִּזְכוּת הָאָבָק שֶׁל יַעֲקֹב אָבִינוּ.

Here too we find that the Zechus of Yaakov Avinu had a significant and long-term impact on Klal Yisroel: our successes in commerce and in war are linked to that night so many years ago. How can we understand this?

R’ Akiva Sofer, in his sefer Daas Sofer, explains this Medrash in a way that is applicable to us all.

As we know, on that night Yaakov Avinu engaged in battle with none other than the Sar of Esav, the representation of the Yetzer Harah himself. In that moment, the Yetzer Harah wished to affect not only Yaakov Avinu , but all his offspring, removing them from the Derech HaTorah . Yaakov Avinu emerged victorious, but was sullied by the battle, nonetheless. This signified the fact that Yaakov had engaged with the Olam HaGashmi , as represented by the Yetzer Harah, but had overcome its pull.

The Daas Sofer continues, explaining that this battle, and the אָבָק שֶׁל יַעֲקֹב that it produced, gave us, the children of Yaakov, the ability to follow in his footsteps. When we face the physical world, we do so with the protection of the אָבָק שֶׁל יַעֲקֹב—the dust that sullied Yaakov Avinu gives us the ability to resist the pull of the Sar of Esav and all he represents. When the Medrash speaks about כָּל הָרוֹכְלוּת שֶׁיִּשְׂרָאֵל עוֹשִׂין וּמַצְלִיחִין בָּעוֹלָם הַזֶּה it does not refer to material success or wealth, it refers to the fact that we engage with the Olam Hagashmi but emerge victorious, clinging to the Derech Hashem. This is only possible because of the אָבָק שֶׁל יַעֲקֹב, the Zechus that shields us these millennia later.

Perhaps it is this effect that Chazal refer to when they speak about the זְכוּתוֹ שֶׁל יַעֲקֹב. The entire purpose of the world is for Klal Yisroel to in the Olam HaGashmi while choosing the Olam HaRuchani , living a life of the אָבָק שֶׁל יַעֲקֹב. Indeed, שָׁמַיִם וָאָרֶץ לֹא נִבְרְאוּ אֶלָּא בִּזְכוּת יַעֲקֹב: it is the fact that Yaakov Avinu gave us the ability to serve this purpose, through his battle, that made the creation of the world worthwhile.

When Avrohom Avinu stood before the כִּבְשַׁן הָאֵשׁ it was clear that he had the ability to choose Kedusha, to place Ruchani over Gashmi, and of course his son Yitzchok Avinu would do the same—but what of later generations? It was when HKBH saw that Yaakov Avinu would engage with the Sar of Esav, and emerge victorious, gifting his offspring with the אָבָק שֶׁל יַעֲקֹב and all it represents, that Avrohom was saved: אַבְרָהָם לֹא נִצּוֹל מִכִּבְשַׁן הָאֵשׁ אֶלָּא בִּזְכוּת יַעֲקֹב. This, in turn, speaks to the entire mission of Avrhom : the Passuk tells us that Avrohom wished only to pass on the Mesorah , לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו וְאֶת בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט, and it was Yaakov Avinu who ensured that this would happen. Only because we are armed with the אָבָק שֶׁל יַעֲקֹב can we carry forth the legacy of Avrohom, and so it is true that אַבְרָהָם עַצְמוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּתוֹ שֶׁל יַעֲקֹב.

This is the message that the Torah gives us at the end of the Tochacha : וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר. Yaakov Avinu is listed first to reinforce the message that it is his Zechus that will bring the Geulah . It is only if we live in the protection of the אָבָק שֶׁל יַעֲקֹב that we can hope to emerge from Galaus , and it is in the Zechus of Yaakov that we know we one day will. It is at that time that the Tzadikim , those who lived their lives fiercely engaged in the battle of Yaakov Avinu , will feast upon the בְּהֵמוֹת בְּהַרְרֵי־אָלֶף , in the Zechus of Yaakov Avinu.