Avraham had many admirable characteristics, but he was not always the most attentive husband. His son, Yitzhak, on the other hand, now he was a good husband.
Yitzhak’s response to Rivkah’s barrenness was quite different from Avraham’s response to Sarah’s. Yitzhak prays for her. What a novel concept! Avraham spends a parsha and a half waiting for a child from Sarah but he never actually asks God to grant her one. He prays for the Sodomites but not for his wife. He is happy to accept a concubine in her place, and seems satisfied with the child born of that consummation, not worrying that Sarah still has no child.
Not so Yitzhak. Yitzhak pleads with God, standing opposite Rivkah – lenokhah ishto, literally “in the presence of his wife,” praying on her behalf, and keeping her ever-“present” in his thoughts (25:21). The midrash says that Yitzhak and Rivkah each stood in opposite corners of a room and said to God: “Master of the Universe, please, I only want to have a child together with this spouse.” A concubine is simply not an option.
Avraham was never officially rebuked for his inattentiveness to his wife, but I wonder if there isn’t a hint of a rebuke in the angels’ words to him: Ayeh Sarah ishtekha, “Where is Sarah, your wife?” This word, ayeh, “where,” after all, has a history of rebuke. After the sin of the Garden of Eden, God says to the hiding Adam, Ayeka, “Where are you?” and after Cain kills Abel, God again says, Ay hevel ahikha, “Where is Abel, your brother?” In both these situations, of course, God knows full well the person’s physical location. The question is rather one of responsibility. Where is this person whom you are responsible for? So, too, with the angels and Avraham. “Where is Sarah your wife?” She is your wife; why isn’t she more present for you?
God responds in kind to each of the patriarchs, mirroring their concerns. He engages Avraham in a discussion about the justice of killing the Sodomites. But since Avraham doesn’t show he cares that much about having a child from Sarah – Ishmael seems enough– God grants him only one, after a long wait, and then threatens to take that child away.
Yitzhak, on the other hand, standing as he does lenokhah ishto, with his wife totally present for him, receives from God two children from that beloved wife in short order. The Torah actually uses the same word for Yitzhak’s pleading and for God’s responding, Vayetar and Vaye’ater. God mirrors Yitzhak’s concerns, joining him in his efforts. The midrash compares the situation to a father and son who are each digging their way toward each other from opposite ends of a tunnel. Yitzhak has chosen to stand together with Rivkah, and so God chooses to stand with Yitzhak in that endeavor. We often wonder: Does God answer our prayers? We see from Yitzhak that God’s response depends on our own attitudes, that God mirrors our own deeds of caring in this world.
Photo by Gustavo Fring at Pexels
