We read in Parashat Toldot that Ribka was unable to conceive for many years, until G-d finally accepted Yishak’s prayers, and Ribka conceived with twins.
The verse states, “Va’ye’ater Lo Hashem” (25:21) – that G-d accepted Yishak’s prayers. Rashi comments that the word “Lo” in this verse implies “Lo Ve’lo Lah” – that G-d heeded Yishak’s prayer, but not Ribka’s prayer. The reason, Rashi explains, is because “the prayer of a righteous person who is the son of a wicked person is not the same as the prayer of a righteous person who is the son of a righteous person.” The simple meaning of Rashi’s remark is that Yishak’s prayer was more effective than Ribka’s prayer because not only was he righteous, but his father – Abraham – was also righteous. Ribka, on the other hand, was the daughter of a wicked man, Betuel, and so although she was a righteous woman, her prayers were not as powerful as Yishak’s prayers, which were accompanied by both his merits and his father’s merits.
There are, however, two difficulties with this understanding of Rashi’s comment. First, Rashi speaks here of “the prayer of a Sadik who the son of a wicked person.” Ribka, of course, was a Sadeket (female Sadik), and she was the daughter, not the son, of a wicked man. Why would Rashi refer to her in the masculine form?
The second question emerges from the story told by the Gemara in Masechet Ta’anit (25b) of a time when the Jews of Eretz Yisrael faced a drought, and two outstanding sages – Rabbi Eliezer and Rabbi Akiba – were asked to lead the prayers. First Rabbi Eliezer prayed, and no rain fell. Then Rabbi Akiba prayed, and copious amounts of rain suddenly arrived. A heavenly voice announced that Rabbi Akiba was no greater than Rabbi Eliezer, but his prayer was more readily accepted because he was somebody who was “Ma’abir Al Midotav.” Different explanations have been given for this expression. One understanding is that unlike Rabbi Eliezer, who came from a strong religious background, Rabbi Akiba descended from converts, and was self-made. He and Rabbi Eliezer were both outstanding Sadikim, but Rabbi Akiba needed to work harder to overcome his natural instincts and tendencies, because of his background. He struggled to be “Ma’abir Al Midotav” – overcome his natural, ingrained traits. And when it comes to the efficacy of prayer, the key factor is the work that the person invested and invests to improve his character, to correct his ingrained deficiencies, to reverse his natural negative tendencies. Therefore, Rabbi Akiba’s prayers were more readily accepted than Rabbi Eliezer’s prayers.
Returning to Yishak and Ribka, we must now ask how Rashi could say that Yishak’s prayers were more effective than Ribka’s prayers because of his background and upbringing. In light of what we saw, we would have concluded that to the contrary, Ribka’s prayers should have been more effective, because she was raised in a family of corrupt idolaters, and thus she needed to work and struggle to become the righteous woman that she was.
Perhaps, then, Rashi’s comment needs to be understood much differently.
We know that Abraham Abinu was still alive when Yishak and Ribka’s children were born. (They were born when Yishak was 60, and Yishak was born when Abraham was 100, such that Abraham was 160 when they were born. Abraham died at the age of 175.) We might therefore assume that Abraham also prayed for Yishak and Ribka to be able to have children. Hence, when Rashi writes that “the prayer of a righteous person who is the son of a wicked person is not the same as the prayer of a righteous person who is the son of a righteous person,” he is saying that Hashem accepted Abraham’s prayer, instead of Yishak’s prayer. Abraham, who grew up in a pagan household, was “a righteous person...the son of a wicked person.” He needed to struggle and work hard to become an outstanding Sadik. His prayer, then, was more impactful than that of Yishak, who was “a righteous person…the son of a righteous person.” According to this reading, Rashi is saying not that Yishak’s prayer was more effective than Ribka’s, but rather that Abraham’s prayer was more effective than Yishak’s prayer, because Abraham was raised by a wicked father. (In the phrase “Lo Ve’lo Lah,” according to this understanding, Rashi means that Abraham’s prayer was more readily accepted than Ribka’s prayer, even though they were both righteous people raised in pagan families, for reasons that lie beyond the scope of our discussion.)
The Gaon of Vilna (1720-1797), in Eben Shelema, teaches that one of the most important goals we must strive to achieve during our lifetimes is to correct our negative tendencies. If a person does not work and struggle to improve himself and reverse his sinful inclinations, the Gaon of Vilna writes, then “Lama Lo Ha’im” – “why is he alive?” We are not here to just follow our instincts, to do whatever we are naturally inclined to do. We are here to struggle, to correct our ingrained deficiencies, to strive to become better people. If we live this way, then our prayers will be answered, and we will fulfill one of the primary purposes for which we have come into this world.