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Why was Rivka's prayer for children answered while Yitzchok's was not, seemingly contradicting the halachic preference for a tzaddik ben tzaddik over a tzadekes bas rasha as prayer leader? The shiur reframes Rashi (רש"י) to show that Rivka inherited her family's powerful ability to understand others deeply but used it righteously. Her prayer was answered because she sought to bring forward valuable traits while Yitzchok's merit ensured proper channeling.
This shiur examines a fundamental question in halacha (הלכה) regarding who makes the most worthy shaliach tzibbur (prayer leader): a tzaddik ben tzaddik (righteous person from righteous parents) or a tzaddik ben rasha (righteous person from wicked parents). The Magen Avrohom favors tzaddik ben tzaddik, while the Taz argues that tzaddik ben rasha is preferable because "rachmana liba ba'ei" (God desires the heart) - someone who overcame greater challenges has more merit. The Maharshal takes a middle position based on availability. The difficulty arises from Parshas Toldos, where both Yitzchok (tzaddik ben tzaddik) and Rivka (tzadekes bas rasha) pray for children, yet only Rivka's prayers are answered. This seems to contradict the principle favoring tzaddik ben tzaddik. Rav Zweig provides a revolutionary interpretation of Rashi (רש"י)'s commentary on the verse describing Rivka as "daughter of Besuel the Aramean from Padan Aram, sister of Lavan the Aramean."
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Parshas Toldos
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Why does the Talmud prescribe a three-stage progression for fighting the yetzer hara instead of starting with the most effective method? The shiur develops a yesod from the generation of Enosh that there are two approaches to correcting wrong behavior: removal versus providing authentic fulfillment. Torah study works as 'tavlin' by channeling drives constructively rather than crushing them.
