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Why does the Torah (תורה) emphasize Rivka's Aramean ancestry when describing her marriage to Yitzchok? The shiur reveals that Arameans were master manipulators with extraordinary sensitivity to others' psychology. Rivka inherited this keen insight but channeled it into genuine chesed (חסד), which requires understanding what recipients actually need rather than what givers want to provide.
The shiur analyzes three puzzling verses in Parshas Toldos, beginning with the repetitive description of Yitzchok as 'the son of Avrohom' followed by 'Avrohom gave birth to Yitzchok.' Rashi (רש"י) explains this teaches that God made Yitzchok look exactly like Avrohom, but why mention this here rather than at Yitzchok's birth? The second question addresses the seemingly redundant description of Rivka as daughter of Betuel the Aramean, from Padan Aram, sister of Lavan the Aramean - information already provided in the previous parsha. The third question concerns why God answered Yitzchok's prayers for children rather than Rivka's, despite her apparent greater righteousness. Rav Zweig explains that the word 'Arami' relates to 'ramai' (manipulator), revealing that Rivka's ancestry wasn't a liability but her greatest asset. The Arameans possessed extraordinary sensitivity to others' needs and motivations - the foundation of effective manipulation. However, Rivka inherited this keen psychological insight without the evil application. Instead of using this sensitivity to exploit others, she channeled it into genuine chesed (חסד).
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Parshas Toldos, Bereishis 25:19-21
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