Vayera - פרק קכ״א - Heaven and Earth

Vayera-פרק קכ׳׳א

Heaven and Earth

Kapital 121 begins with the words “Shir LaMaalos Esa Einai El HeHarim, and it’s Pessukim are at once familiar and uplifting. Dovid begins with a question, M’Aiyn Yavo Ezri, and then provides an answer: “Ezri M’Im Hashem.” Radak explains that the next Pessukim tell us why it is beneficial to us that our ultimate salvation comes from HKBH. “Al Yiten Lamot Raglecha Al Yanum Shomrecha”, Hashem will not allow us to stumble, and He does not sleep. Rather, like a shadow, He is always at our side: “Hashem Tzilcha Al Yad Yiminecha”. Finally, Dovid reminds us that the protection of Hashem is present in all situations: “Hashem Yishmor Tzescha U’Boecha M’Ata V’Ad Olam.”

This Perek is often said in times of distress, for it clearly reminds us from whence our salvation arrives, but its origins are somewhat curious. At the outset, Rashi explains that this was the first of the fifteen Perakim said as the Leviim ascending the Ma’alos, and that is why the word “LaMaalos” is used in place of “HaMaalos”. We therefore understand that these Pessukim were written by Dovid Hamelech, as a Shir for the Leviim. It seems, however, that at least part of the Perek has its roots in this week’s Parsha.

Whenever Slichos are recited, a Teffilah called “Mi She’Ana” is included, in which we ask HKBH to answer our Tefillos just as he answered those of our forebearers. One of the stanzas of this Teffilah reads: “Mi SheAna L’Yitzchok Beno K’SheNeekad Al Gabei HaMizbeach Hu Ya’anenu.” We ask that Hashem answer our Tefillos just as he answered those of Yitzchok Avinu at the time of the Akeidah.

Now, in learning the Pessukim of the Akeida, found in Parshas Vayera, nowhere do we find that Yitzchok in fact offered any Teffilos. To which Teffilos do we then refer when we ask “Mi SheAna L’Yitzchok… Hu Ya’anenu”?

The answer is found in based on a passage in Avos D’Rav Nosson that is similar to a Medrash brought in Yalkut Shimoni.

When Avrohom had finished binding his son on top of the Mizbeach, Yitzchok was “Maskim B’Piv”, agreeing to his apparent fate. In his heart, however, he asked “Mi Yatzileni M’Yad Avi”? He answered his own question saying “Ezri M’Im Hashem Oseh Shamayim V’Aretz”. It was at that point that the Malachim told one another to come see two Tzaddikim: a father ready to bring his son as a Korban, and a son ready to be the Korban.

This Medrash is of course eye-opening and also somewhat difficult to understand. Why was Yitzchok acting in a way that was literally “Echad B’Peh V’Echad B’Lev”? Was he indeed frightened, only putting up a brave façade for his father’s benefit? If so, why did the Malachim consider him prepared to serve as the Korban? In addition, if the Ratzon Hashem was that Yitzchok be brought, was it his Teffilah that prevented this from happening? If not, why do we ask to be answered as Yitzchok was at the time of the Akeida? How can we understand this Ma’amar Chazal?

Even if we can explain the purpose and role of Yitzchok’s Teffilah at that moment, we must also understand its content. This will be beneficial not only to understanding the Medrash and the story of the Akeida, but this Perek of Tehillim as well: by including these words, Dovid must have been conveying to us a message—what may that have been?

At first glance, the last three words of his Teffilah, “Oseh Shamayim V’Aretz” seem superfluous. It is certainly true that only HKBH could save him, “Ezri M’Im Hashem”, why did Yitzchok need to add the fact that Hashem created the Shamayim and Aretz? What did that add to his Teffilah?

Even the word “Oseh” is notable. We think of Hashem as the Borei or the Yotzer, both terms that connote creation, but the word “Oseh” seems to have a slightly less elevated meaning. Perhaps, however, the use of this word can help us understand the Teffilah of Yitzchok K’SheNeekad Al Gabei HaMizbeach.

There is a Passuk in Parshas Beraishis which is somewhat reminiscent of this phrase. After speaking about Shabbos, the Torah tells us: “Eileh Toldos HaShamayim V’HaAretz BeHibaram B’Yom Asos Hashem Elokim Eretz V’Shamayim”. Here we find the term Asiyah, as in “Oseh” or “Asos”, in relation to heaven and earth, but with one important difference. Here, the Torah puts Aretz before Shamayim, and Yitzchok said Oseh Shamayim V’Aretz. Minor as it may seem, this distinction is in fact significant.

The Gemara in Chagiga has a protracted discussion about Brias HaOlam, in which an interesting Machlokes is brought. Bais Shamai teaches that the Shamayim was created first, and then the Aretz, whereas Bais Hillel holds that the opposite was true. As is so often the case, each side cites a Passuk that supports their approach. Bais Shamai brings the words “Beraishis Barah Elokim Es HaShamayim V’Es HaAretz”, which puts Shamayim first, and Bais Hillel points to the words “B’Yom Asos Hashem Elokim Eretz V’Shamayim”, in which Aretz comes before Shamayim.

Besides the proofs from Pessukim, however, each side has a logical approach as well. Bais Hillel points out that creating the Shamayim first would be akin to building an attic before the house. For his part, Bais Shamai reminds us that the Passuk refers to the Shamayim as the chair of HKBH and the Aretz as his footrest: “HaShamayim Kisi V’HaAretz Hadom Raglai.” Asks Bais Shamai: is it common to build a footrest before the chair itself?

This Gemara is somewhat difficult to understand: how could there be Machlokes about something so fundamental? At the same time, both Bais Shamai and Bais Hillel seem to have convincing proofs to their opinions—how are we to understand this?

The question becomes even more difficult based on a Pirkei D’Rebi Eliezer. The Medrash there tells us that at the time of Bais Shamai and Bais Hillel this Machlokes created much strife between the two camps. Eventually, the Medrash concludes, The Shechina rested between the two sides and they agreed that in fact the Shamayim and Aretz were created at once.

Clearly, when it comes to this Machlokes, there is more than meets the eye. Why would a question that seems to have little bearing on our lives, create so much strife? What difference does it now make whether the Shamayim or Aretz was created first? In addition, was compromise always a possibility? Why did they agree that in fact the two were created “B’Sha’ah Achas U’BiRega Achas”?

It seems that we must understand this Machlokes on a different level.

R’ Yitzchok Yaakov Weiss, in Minchas Yitzchok, explains the Gemara with an important insight. He begins with a question: how does Bais Hillel explain the words “Beraishis Barah Elokim Es HaShamayim V’Es HaAretz” which seem to go against his contention that the Aretz was created first?

He answers this question based on the Sefer Akeida, in Parshas Miketz, which teaches that the ultimate purpose comes last in any process: “HaLokeach B’Eitzah B’Rishona Yumshach Peuloso B’Achrona”. For example, if one needs someplace to live there is a process to follow: he first locates a site, then purchases material, then builds the actual home and only then does he live in it. His original intention—a living space—is realized last.

The Gemara in Sanherin tells us that Shamayim refers to the Neshama while Aretz refers to the Guf, and we can therefore assume that the Machlokes between Bais Shamai and Bais Hillel employs these words with this connotation as well. Based on this, the Minchas Yitzchok explains the Shita of Bais Hillel: it is elementary that the ultimate goal of creation was Shamayim, the Nesha. The Aretz, which represents the Guf, is only necessary in order to reach that initial Tafkid. Therefore, the words “Beraishis Barah Elokim Es HaShamayim V’Es HaAretz” teach us that the initial Tachlis of creation was the Shamayim, while the words “B’Yom Asos Hashem Elokim Eretz V’Shamayim” tell us that the Aretz was created first, in order to realize the Tafkid of the Shamayim.

We now understand that the Machlokes between Bais Shammai and Bais Hillel was not abstract or mystical—it was about life itself. Do we assume that Shamayim was actually created first, revealing that in some way the Aretz is the Tafkid, as it was created last? Or, do we say that the Shamayim was the ultimate Tafkid, and therefore the Aretz was indeed created first?

The Pirkei D’Rebi Eliezer teaches us that both are true: there is no real distinction between Guf and Neshama, neither is of primacy when it comes to Brias HaOlam. Indeed, they were created “B’Sha’ah Achas U’BiRega Achas “. Rather, the purpose of the briah was to fuse the two, to exist in a world in which Ruchani and Gashmi are one and the same. We are not meant to live as Malachim, absent a physical existence, but we are also not supposed to allow our Guf to take a leading role. Rather, our mission is to find balance, to live a physical life through which our Neshama is nurtured.

Perhaps, based on this, we can understand the Teffilah of Yitzchok Avinu.

It goes without saying that Yitzchok was prepared to give his life in service of HKBH, to be the Olah Temimah. He was left with a quandary however: a person’s ultimate goal is to live life, to do Mitzvos and bring his Neshama into the Olam HaGashmi. If he were brought as a Korban, Yitzchok would no doubt have been rewarded in the Olam HaEmes, but it would have been through a shortcut, so to speak. He would not have had the opportunity to us this world for its ultimate Tafkid.

Therefore, he Davened to the “Oseh Shamayim V’Aretz”. He put Shamayim first hinting to the important role of the Aretz under the rubric of the Akeida: “HaLokeach B’Eitzah B’Rishona Yumshach Peuloso B’Achrona”. Yitzchok did not wish to be Mevatel the Ratzon Hashem, he wanted more time to fulfil it on this earth.

It is this Teffilah that was in fact accepted, as Hashem told Avrohom not to complete the task, “Al Ta’as Lo Meuma”. Yitzchok was granted the ability to live many more years, completing the Tafkid of the world as expressed by the words “Oseh Shamayim V’Aretz”. He was allowed decades to do Mitzvos, to affect those around him, and to fuse the Shamayim and Aretz that were created together as one.

In times of trouble, we turn to these words, “Oseh Shamayim V’Aretz”, for Chizuk. We are reminded that our salvation comes from the One who created this world in which the Guf has a Tafkid. We daven that we be spared any danger that may inhibit us from fulfilling this Tafkid, so that we may continue to live on this world, to join our Neshama and Guf together, bringing the ultimate purpose of the world into fruition. When we say these words, it is important to remember that their first utterance was indeed answered, by the “Oseh Shamayim V’Aretz”, at the time of K’SheNeekad Al Gabei HaMizbeach.