Isaac and Rebecca

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Isaac's Prayer for Rebekah

TANAKH

Isaac’s fervent prayers for his wife Rebekah's fertility play a crucial role in the narrative of their family. The Book of Genesis recounts Isaac's marriage to Rebekah, her initial barrenness, and how his earnest prayers led to divine intervention and her eventual conception. The text highlights Isaac's active role in seeking God's help, which was instrumental in resolving Rebekah's infertility.

Isaac was forty years old when he took to wife Rebekah, daughter of Bethuel the Aramean of Paddan-aram, sister of Laban the Aramean. Isaac pleaded with יהוה on behalf of his wife, because she was barren; and יהוה responded to his plea, and his wife Rebekah conceived. But the children struggled in her womb, and she said, “If so, why do I exist?” She went to inquire of יהוה,

Genesis 25:20-22

The Fulfillment of Rebecca's Prophecy

TALMUD

Rebecca's prophecy about the simultaneous bereavement of her sons, Jacob and Esau, is fulfilled in a remarkable way. The Talmudic tractate Sotah discusses how, despite dying on different days, Jacob and Esau were buried on the same day, fulfilling Rebecca's prophecy.

At that moment the prophecy of Rebecca was fulfilled, as it is written that Rebecca said of Jacob and Esau: “Why should I be bereaved of you both in one day?” (Genesis 27:45), as Rebecca foresaw that the future bereavement for both her sons would be on the same day. The Gemara comments: And although their deaths were not on the same day, in any event their burials were on the same day, as Esau was killed and buried on the same day that Jacob was buried.

Sotah 13a:11

Countering Deceit and Embracing Providence

MUSAR

The story of Isaac and Rebeccah is not just a romantic tale but a narrative filled with cunning and divine providence. In his 17th-century work, Rabbi Isaiah Horowitz delves into the deceitful nature of Laban and the symbolic significance of Isaac and Rebeccah's union.

Not having received the silver and gold as promised, Laban considered himself as betrayed. He therefore began to scheme how he could delay Rebeccah's departure. He suggested that Rebeccah should remain in Charan for another year or so. Eliezer, well aware of Laban's game, said: "since G–d has already made my mission successful and you yourselves have admitted that this match has been made in Heaven, do not delay me." Rebeccah, astute enough to have observed her brother's trickery, was afraid that Eliezer might fall for Laban's scheme and feel obligated to pay Laban the bribe he had demanded…

Shenei Luchot HaBerit, Torah Shebikhtav, Chayei Sara, Torah Ohr 44

The Complexity of Isaac's Love

TANAKH

Isaac's love for Esau is more complex than a mere taste for wild game, challenging simplistic explanations of love in the Torah. Rabbi Jonathan Sacks delves into the intricate family dynamics in the Torah portion 'Toledot,' exploring the relationships between Isaac, Rebecca, Esau, and Jacob.

It’s a haunting question. Why did Isaac love Esau? The verse says so explicitly: “Isaac, who had a taste for wild game, loved Esau, but Rebecca loved Jacob” (Gen. 25:28). Whichever way we read this verse, it is perplexing. If we read it literally, it suggests that Isaac’s affections were governed by no more than a taste for a particular kind of food. Surely that is not the way love is earned or given in the Torah.

I Believe; A Weekly Reading of the Jewish Bible, Toledot; Isaac and Esau 2

Rivkah's Struggle and Future

CHASIDUT

Rivkah's internal struggle and theological concerns about her worthiness and the nature of her pregnancy reveal deep insights into her righteousness and the future destinies of her children. Rabbi Levi Yitzchak of Berditchev, an 18th-century Hasidic master, offers a mystical and Midrashic interpretation of Rivkah's pregnancy in his work, Kedushat Levi.

‎Genesis 25,22. she said: “if so (that the children already quarrel ‎within my womb) ,what is the purpose of my existence?” We ‎can understand this complaint of Rivkah on the basis of a ‎comment by the Ari’zal that righteous women are spared ‎the pain and discomfort of pregnancy. Rivkah, while experiencing ‎even more than the normal amount of pain and discomfort ‎during her pregnancy, had concluded that this was proof that G’d ‎had not considered her righteous. Moreover, it is a tenet of our ‎faith that if someone is not a “good” person…

Kedushat Levi, Genesis, Toldot 7

A Lily Among Thorns

MIDRASH

Rebecca's righteousness shines through despite her deceitful environment, likened to a 'lily among the thorns.' Vayikra Rabbah, a fifth-century midrash on the book of Leviticus from the land of Israel, uses the story of Isaac and Rebecca to illustrate the importance of maintaining Jewish identity and values amidst foreign influences.

“You shall not act in accordance with the practices of the land of Egypt in which you lived, and you shall not act in accordance with the practices of the land of Canaan where I am bringing you, and you shall not follow their statutes” (Leviticus 18:3).
“In accordance with the practices of the land of Egypt” – that is what is written: “Like a lily among the thorns” (Song of Songs 2:2). Rabbi Yitzḥak interpreted the verse regarding Rebecca, as it is stated: “Isaac was forty years old [when he took Rebecca, daughter of Betuel the Aramean, from Padan Aram, sister of Laban the Aramean…

Vayikra Rabbah 23:1

Strategic Leadership in the Patriarchal Family

COMMENTARY

Isaac and Rebecca’s strategic approach to their sons' roles underscores their recognition of the need for a balance of spiritual and material strengths in leadership. Rabbi Chaim Jachter’s commentary reveals that Isaac saw Jacob as spiritually inclined and Esau as materially focused, leading to a division of blessings. Rebecca, however, believed that Jacob needed a significant transformation to be suited for both roles, as she saw Esau's leadership as potentially disastrous.

Yitzchak saw Yaakov as the completely spiritual brother and Esav as the completely materially-focused brother. Neither could lead the Jewish people on their own, as each had something missing. Therefore, Yitzchak decided to split the beracha, with the spiritual component going to Yaakov and the material component to Esav. Rivka, in turn, realized that giving any leadership role to Esav would be disastrous, and that Yaakov had to have an immediate and extreme personality makeover in order to demonstrate to Yitzchak and to himself that he was worthy of material, in addition to spiritual…

Megillat Ruth; From Chaos to Kingship, Perek 3 20:11

The Preordained Struggle of Rebecca's Twins

JEWISH THOUGHT

Rebecca received a divine revelation that her twin sons would be in conflict from birth, with the elder serving the younger, contrary to natural human inclinations. Rabbi Nissim of Gerona, a 14th-century Spanish Talmudist, explores this preordained struggle and its implications in his collection of sermons, Derashot HaRan.

And the Blessed One apprises her that the phenomenon is not simply the result of her bearing two fetuses alone, but of her bearing two nations, each of them destined to become a great nation in its own right. And, what is more, these peoples will separate themselves from her innards. That is, the divergence will not take a long time in coming, but will begin, and will continue unabated, from the time of their leaving her womb. And these two peoples will not be equal in strength, but one will be stronger at one time, and the other, at a different time…

Derashot HaRan 2:20

The Miraculous Continuity of Sarah and Rebekah

MIDRASH

Rebekah's presence restored the divine blessings and miracles that were present during Sarah's life. Louis Ginzberg’s early 20th-century compilation, Legends of the Jews, highlights the miraculous and spiritual continuity between Sarah and Rebekah.

After Isaac had heard the wonderful adventures of Eliezer, he took Rebekah to the tent of his mother Sarah, and she showed herself worthy to be her successor. The cloud appeared again that had been visible over the tent during the life of Sarah, and had vanished at her death; the light shone again in the tent of Rebekah that Sarah had kindled at the coming in of the Sabbath, and that had burnt miraculously throughout the week; the blessing returned with Rebekah that had hovered over the dough kneaded by Sarah…

Legends of the Jews 1:5:291

Overcoming Obstacles Through Prayer

HALAKHAH

Dedicated prayers can overcome obstacles, as demonstrated by the biblical story of a couple's struggle with barrenness. Rabbi Eliezer Melamed, in his contemporary presentation of Jewish law, Peninei Halakhah, explores the power of prayer through the biblical story of Isaac and Rebecca.

Prayer is so powerful that it can rip up a decree of childlessness and break through whatever is blocking conception, as it is written: “Yitzḥak pleaded with the Lord on behalf of his wife, because she was barren; and the Lord responded to his plea, and his wife Rivka conceived” (Bereishit 25:21). The Sages say that Yitzḥak and Rivka recited many prayers and had the same goal in mind. The phrase translated above, “on behalf of his wife,” is “le-nokhaḥ ishto,” which can also be translated as “facing his wife…

Peninei Halakhah, Simchat Habayit U'Virkhato 8:3:2

Rebecca's Leap of Faith

COMMENTARY

Rebecca's decision to leave her family and travel to marry Isaac, despite the emotional and physical distance, is a profound act of faith and commitment. Rabbi Levi ben Gershon (Ralbag), a medieval Jewish philosopher and rationalist, offers a unique perspective on this narrative in his commentary on Genesis.

And when they arose in the morning, the servant said to them that they should send him away to his master and give him Rebecca, and he would take her to Issac. And behold, Bethuel did not refuse this, but her brother and her mother said - from their imaginary great love that they had for her - that it was fit that the maiden should dwell with them a year or ten months, to fill her eyes with seeing the people of her father's house, and her family and then leave. Indeed, they said this because she was going to a very faraway land…

Ralbag on Torah, Genesis 23:1:4

From Mourning to Love

MIDRASH

The emotional shift in attachment from parents to spouse is a significant aspect of marriage, as illustrated by Isaac's transition from mourning his mother to loving Rebecca. Pirkei DeRabbi Eliezer, an eighth-century midrashic work, explores themes of familial relationships and marriage, reflecting Jewish values on honoring parents and the bond between spouses.

Rabbi José said: Isaac observed mourning during three years || for his mother. After three years he married Rebecca, and forgot the mourning for his mother. Hence thou mayest learn that until a man marries a wife his love centres in his parents. When he marries a wife his love is bestowed upon his wife, as it is said, "Therefore shall a man leave his father and his mother, and he shall cleave unto his wife" (Gen. 2:24). Does a man then leave his father and mother with reference to the precept, "Honour"? But the love of his soul cleaves unto his wife, as it is said…

Pirkei DeRabbi Eliezer 32:10

Rebecca's Virtue at the Well

SECOND TEMPLE

Rebecca's actions at the well demonstrate her exceptional character and virtue. Philo of Alexandria, a Hellenistic Jewish philosopher, offers an allegorical interpretation of Rebecca's story from Genesis, blending Jewish theology with Greek philosophy.

[132] Rebecca is discovered watering her pupil not with gradual progress, like Hagar, but with perfection. How, the Law itself shall show. “The damsel,” it says, “was very fair to look upon: she was a virgin, no man had known her. And she went down to the spring and filled her pitcher and came up. And the servant ran to meet her, and said, Give me to drink, I pray thee, a little water out of thy pitcher. And she said, Drink, sir. And she hasted and let down her pitcher on to her arm, and gave him drink, until he ceased drinking…

On the Posterity of Cain and his Exile 39:1

Isaac's Spiritual Visits

COMMENTARY

Isaac's visits to Be'er Lachai Ro'i were for prayer, not permanent residence, highlighting the spiritual significance of the location. The Tur HaArokh, a medieval Torah commentary, delves into Genesis 24:62, explaining Isaac's movements and the importance of Be'er Lachai Ro'i.

ויצחק בא מבוא לחי רואי, “Yitzchok was just returning from having visited the well named E-lohay ro-I by the angel who had predicted Ishmael’s birth to Hagar.” According to Ibn Ezra מבוא is the name of a place which was also known as באר לחי רואי. Nachmanides explains that Yitzchok only now returned from the place known as באר לחי רואי. If the Torah had not added the word מבוא but had written בא מבאר לחי רואי, we would have thought that this was where Yitzchok resided permanently. By adding the word מבוא it becomes clear that Yitzchok at this point was on the way home to the city where he…

Tur HaArokh, Genesis 24:62:1

Avimelekh's Decree of Protection

COMMENTARY

The protective decree issued by Avimelekh highlights the recognition of Isaac and Rebecca's marital status and the grave consequences for anyone who would harm them. Rabbi Adin Steinsaltz’s modern translation and commentary on Genesis clarifies this pivotal moment, emphasizing the severity of the command and the respect for their union.

Avimelekh commanded all the people, saying: Anyone who touches this man or his wife, as it has now been established that Rebecca is Isaac’s wife, shall be put to death.

Steinsaltz on Genesis 26:11

A Pivotal First Encounter

COMMENTARY

Radak, a medieval commentator, offers a thorough analysis of Genesis 24:63, illuminating Isaac’s actions and thoughts as he meets Rebecca. Radak describes how Isaac, casually walking in the field during the evening, unexpectedly sees camels approaching and steps out to investigate, setting the stage for the significant meeting described in the text.

ויצא יצחק, he left the town where he had spent the night. He went without knowing it, on the same route that Rivkah his wife to be was traveling on the way to meet him. He had gone out לשוח בשדה, to walk among the bushes, לפנות ערב, at the time when the sun turns down towards the horizon. This is the time of day when many people go for a walk among the shrubs and bushes. While he was thus walking, he raised his eyes looking further along the route he was walking on and he saw גמלים באים, and he veered off his path to walk toward them to check if this was Avraham’s servant Eliezer who was…

Radak on Genesis 24:63:1-3

The Birth of Isaac and Rebecca's Children

SECOND TEMPLE

The Book of Jubilees offers a distinctive chronological detail about the birth of Isaac and Rebecca's children that isn't found in the canonical Hebrew Bible. As an apocryphal text expanding on Genesis and Exodus, it provides specific dates and a broader retelling of these biblical events.

And in the sixth week, in the second year thereof, Rebecca bare to Isaac two sons, Jacob and Esau,

Book of Jubilees 19:15

Comfort in Love

KABBALAH

Isaac's love for Rebecca provided him with comfort and joy following his mother's death. The Zohar, a key text in Jewish mysticism, notes how Isaac found solace and happiness with Rebecca, which was a significant emotional and spiritual relief for him.

Rabbi Abahu said, Look at the verse, "And took Rivkah, and she became his wife, and he loved her; and Isaac was comforted after his mother's death" (Gen. 24:67). When he loves the body and is comforted by it, it is time for laughter and delight in the world.

Zohar, Chayei Sara 19:186