2020/5781

When a famine strikes, Hashem tells Yitzchak Avinu to remain in Gerar and bestows a blessing of prosperity upon him. The Torah writes that “Vayizra Yitzchak Ba’Aretz HaHi VaYimtza BaShanah HaHi Me’ah Shearim VaYevaracheihu Hashem. VaYigdal Ha’Ish VaYeilech Haloch VeGadeil Ad Ki Gadal Meod VaYehi Lo Mikneh Tzon UMikneh Vakar VaAvudah Rabbah VaYekanu Bo Pelishtim,” “Yitzchak sowed in the land and reaped a hundred- fold in that year. And Hashem blessed him, and the man became greater and greater until he was very great, and he acquired flocks and herds and a large household until the Pelishtim enviedhim” (BeReishit, 26:12-14). One detail appears redundant. Why does the Torah repeat that Yitzchak became very great? We just read about his abundant harvest and God’s blessing, in addition to animals and servants. What more does this phrase add?

Rashi (BeReishit 26:13 s.v. Ki Gadal Meod) makes a seemingly odd comment, adding that the local Plishtim valued the dung from Yitzchak’s mules more than the gold and silver from Avimelech’s royal treasury. One might ask how they could possibly favor manure over money, but it makes sense in the context of a famine. Yitzchak harvested “a hundred-fold” at a time when crops were failing, so the Plishtim may well have coveted his potent fertilizer. In fact, Tosafot (Bava Metzia 85a s.v. VeHava) cites this Midrash as a template for understanding a similar description of Rebbi’s stable-boy. The Gemara claimed that this laborer became wealthier than the King of Persia, with no explanation as to how he pulled it off. Apparently, Rebbi owned enough mules for the stable-boy to amass a fortune by selling their dung as fertilizer. Thus, Rashi’s reference to the dung from Yitzchak’s mules may provide the background for his success and stature.

However, there is strong evidence to suggest that mules are an unlikely source for greatness. When the Torah commands a slave owner to free his Jewish slave and “adorn him generously, from your flock, from your threshing floor, and from your wine cellar” (Devarim 15:14), Rashi (ibid s.v. MiTzonecha UMiGornecha UMiYikvecha) explains that those areas are highlighted because they are all sources of divine blessing. He then specifies, “Yatzeu Peradot,” “except for mules.” Here, mules are officially excluded as a source of Hashem’s blessing (presumably due to their sterility). Furthermore, the same mules which made Rebbe's stable-boy wealthy are also featured in an unflattering story. The Gemara (Chullin 7b) relates that Rebbe invited Rav Pinchas ben Yair to dine at his home, but Rav Pinchas vehemently refused upon discovering that Rebbe owned white mules. He said, “The Angel of Death is in this one’s house, and I would eat a meal with him?!” Rashi (ibid s.v. Malach HaMavet) explains that Rav Pinchas aligned Rebbe’s mules with the MalachHaMavet because they inflict fatal injuries. Essentially, mules are considered harbingers of death who cannot bring divine blessing. It is therefore perplexing that Rashi would implicate them in Yitzchak Avinu’s great stature.

Rav Ovadiah MiBartenura offers a resolution to this dilemma based on a Midrash from Parashat BeReishit. After creating man on the sixth day, the Torah records Hashem’s recognition of His creations, “VeHinei Tov Meod,” “Behold! It was very good” (BeReishit 1:31). In that context, Chazal (BeReishit Rabbah, 9:5) derive that the word “Tov” refers to the forces of good, like the Yetzer HaTov, while the word “Meod” refers to negative forces, such as death and the Yetzer HaRa. Until man entered the world, no creation could choose between good and evil. There was only “Tov” because everything naturally followed the will of God. Then, man’s creation introduced free choice into the world. The will of God could be opposed by the evil inclination, which could lead to death. This new state was more than just “Tov,” so Hashem declared His handiwork “Tov Meod” to reflect both the positive and negative forces operating in our world.

The Bartenura suggests that Rashi applies this understanding of “Meod” to our pasuk. The Torah says Yitzchak Avinu grew in stature “Ad Ki Gadal Meod,” Until he was very great,” and we can interpret the word “Gadal” as acting on the word “Meod.” Yitzchak became “very great” by elevating (Gadal) the negative forces (Meod) in his life. Spreading fertilizer on his field in the midst of a famine was a statement of his spiritual resolve. Rather than despair from hunger or hostile neighbors, Yitzchak stayed focused on his Avodah throughout these hardships. He did not wait for Hashem’s blessing to materialize on its own, choosing instead to work the land and involve himself with the struggles of life in Gerar. Yitzchak’s dedication was so complete that even the dung from his mules served a higher purpose. Not only did he embrace his challenges, but he was Megadeil the Meod; channeling negativity in a positive direction. In fact, this was also the intention of Rebbe’s stable-boy who tried using the mules as a means of alleviating Rebbe’s suffering. As the Torah describes Hashem’s great Berachah to Yitzchak, perhaps it also shares Yitzchak’s great service to God.

There is no question that our community is currently facing a time of great difficulty, but it is also an opportunity for great service. Everyone can look around his “Dalet Amot” and find an area to be helpful, acting as a force of good in the world. Truly, there can be growth through struggle. We must follow the example of Yitzchak Avinu and strengthen our spiritual resolve in meeting this challenge, turning the negative forces in a positive direction. Together we can be Megadeil the Meod in our lives.