ויגדל האיש – And the man became great, וילך – and he grew, הלוך וגדל – constantly greater, עד – until, כי גדל –- he grew, מאד – much. (בראשית כו יג)
Although the verse is referring to Yitzchok’s financial successes, it chose to describe him as האיש – ‘the’ man.
In next week’s portion, a similar expression is used to depict Yaakov’s achievements.
ויפרץ האיש – And the man became wealthy, מאד מאד – exceedingly. (שם ל מג)
Why the anonymity?
The term האיש – ‘the’ man, with use of the הא הידיעה – the definitive article, in the first three time it appears in the Torah is regarding the three Patriarchs.
When G-d warns Avimelech to return Sarah to Avraham it refers to her as the אשת האיש – the wife of ‘the’ man.
As mentioned above both Yitzchak and Yaakov are described as ‘the’ man who has become great and exceedingly wealthy respectively.
Why the emphasis?
In truth there is one other individual who is called ‘the man, Eliezer the devoted servant of Avraham.
From the inception of his introduction in the Torah he is called repeatedly and multiply as עבד אברהם – Avraham’s servant.
It is only when he observes how a young woman appears – precisely as he had portended she would kindly offering to provide water for him and his camels – that the verse states, והאיש משתאה – and ‘the man’ was astonished, standing silent, [waiting] to know whether the Lord had caused his way to prosper or not. (שם כד כא)
From that point on he is subsequently called האיש – the man, numerous times.
It would seem as if עבד is the antonym for איש.
Yet, each of the Patriarchs are also classified as עבדים – servants.
Remember Avraham, Yitzchok, and Yisrael, עבדיך – Your servants… (שמות לב יג)
An earthly עבד – servant, is one who lacks personal definition, being totally subjected to the whom and whimsy of his master, and thus the antithesis of an איש – a man, a title of one who possesses a independent expression of self.
One of the great grammarians, Rav Shlomo Pappenheim, in his epic tome, Yerios Shlomo, asserts that at the root of איש is the word יש – existence, for only one free to express one’s sense of self, fully ‘exists’.
One who must reflect the drives and wishes of others is sublimated into the identity of his masters.
Often our ‘masters’ who define us are the instinctive forces that ‘control’ our actions and attitudes. One who is not beholden to impulse, able to calmly observe a hand from Above that directs all outcomes beyond our control, has been freed and capable of attaining independence, existing as a true איש – man.
When we submit our entire ‘essence’ to the Ultimate will, that of G-d, that is when both the איש and the עבד merge into one entity totally in sync with self and G-d.
When Yitzchok is depicted within the realm of earthly achievement as האיש – ‘the’ man, the Torah is seeking to teach that Yitzchok’s success had nothing to do with ‘wealth’, it was merely a tool by which he would be able to utilize in promoting the will of G-d. It was his very pure ישות – his existence as purely motivated by serving G-d’s will, not personal pride nor validation of his material prowess.
The Chasam Sofer interprets our original quoted verse, which seems so redundant, in a most enlightening way.
ויגדל האיש – And the man became great – He achieved great material success and wealth
וילך – and he grew, הלוך וגדל – constantly greater – But he never viewed it as such, only seeing that wealth as a vehicle to implement it to promote G-d and His Honor, growing spiritually through that blessing
עד – until, כי גדל – he grew, מאד – much – In reward for this service , G-d endowed him with even more bounty to be used in bringing praise and glory to our Creator!
The key to continued success is by negating the secular values of standing, achievement, and success – that so many are enslaved to, and to rather exist in the ‘real world’ and become an עבד ד' – a servant of Hashem!
באהבה,
צבי יהודה טייכמאן
