As the central theme of a Torah portion is indicated by its name, it is understandable that the portion Toldos, meaning offspring, relates to the bearing of children. In a spiritual sense, the theme of the portion is spiritual parenthood, drawing Jews closer to Judaism, in line with the saying:
[1] "Whoever teaches his friend's son Torah is considered as if he had borne him."
This is also alluded to by Rashi in his commentary on the opening words of the portion:[2] "These are the children of Yitzchak," upon which he comments: "Ya'akov and Esav, who are discussed in the portion."
This teaches us that Yitzchak's progeny is not limited to those on the level of Ya'akov; it is necessary to "adopt" even those like the wicked Esav by drawing them closer to Torah and mitzvos, so that they too become Yitzchak's rightful spiritual progeny.
We must, however, understand how this bearing of spiritual children - toldos - relates to Yitzchak, since his manner of service (unlike that of his father Avraham) did not entail leaving his quarters to involve himself with others - his main service was more inwardly directed.
How then did Yitzchak, who was prohibited by G-d from leaving Eretz Yisrael, generate spiritual offspring, which could seemingly only come about by involving himself with those on the "outside" and bringing them "in"?
While Yitzchak's manner of service did not involve traveling from place to place and making G-d's Name known, his inward manner of spiritual service was so powerful that it attracted people to him, just as a gigantic torch attracts sparks.[3]
This is explained at length in this portion: When there was a hunger in the land, Yitzchak thought he should descend to Egypt as his father had - knowing that, with this descent, he could continue his father's outreach work.
G-d, however, told him that he should remain in the land. For Yitzchak's manner of service would differ from his father's; living a holy life while he remained in the land, G-d's Name would become known - as a matter of course - to others as well.
This is also gleaned from the following tale related in this portion: After Yitzchak built an altar and called out G-d's Name, his former enemy, Avimelech, declared: "We have beheld how G-d is with you" - and changed his behavior for the better.
The reason for the Torah portion's name is now clear: Toldos emphasizes that the children are similar to their father.[4] Yitzchak remained on his lofty level and drew others to him, that they should exist on this lofty level as well.
Herein lies a lesson for us all. There are those whose main purpose in life is to travel in order to "bear children" for G-d and his Torah. Nonetheless, these individuals must sometimes adopt a Yitzchak-like manner and become wholly absorbed in contemplative Torah study.
This does not mean that, by doing so, they are forsaking their mission. On the contrary, this inward journey is a crucial part of their overall service. For, by elevating themselves in this manner, their effect upon others becomes all the stronger.
The same is true regarding those who spend almost all their time wrapped up in Torah study and prayer. They must go out from time to time and bring other Jews closer to Judaism, permeating their regular Torah study and prayer with the awareness that they are laboring not only for their own benefit, but also for the benefit of others.
Based on Likkutei Sichos, Vol. XXV, pp. 125-130
Notes:
- (Back to text) Sanhedrin 19b.
- (Back to text) Bereishis 25:19 and Rashi, ibid.
- (Back to text) See Likkutei Torah 4a; Sefer HaMaamarim 5650, p. 162ff.; Sefer HaMaamarim 5704, p. 106ff.
- (Back to text) See Bava Kamma 2a.
At the beginning of the Torah portion Toldos, the Torah relates that when Rivkah was pregnant with Ya'akov and Esav, "the children clashed within her."
[1] Our Sages explain
[2] that, while still within the womb, Ya'akov was drawn to holiness, while Esav was attracted to idolatry.
Esav's behavior is difficult to fathom. The Patriarchs were, as the Midrash states,[3] "truly the [Divine] Chariot," which, as the Alter Rebbe explains,[4] means that "all their organs were completely holy," and that "through their lives, they served as a vehicle for nothing but the Divine Will."
Understandably, their children were conceived and born in complete holiness, and within them was found not only the "power of their father" but also the essence of their father.[5] How can it be that Yitzchak's son, Esav, should innately be drawn to idolatry?
Since[6] "the deeds of the Patriarchs are a sign unto their progeny" (i.e., the deeds of the Patriarchs provide the strength and inspiration which their progeny need in order to emulate their behavior), it follows that all manner of spiritual service found in the Jewish people are also to be found - at least as a "sign" - within the service of the Patriarchs.
The Rambam explains[7] that there are two general manners of spiritual service: the individual who desires to do only good, and the one who desires to do evil, but conquers his evil inclination.
Since the Patriarchs were on such a lofty spiritual level that they only desired to fulfill G-d's will, where is the "sign" within their service that inspires and empowers their descendants to overcome the blandishments of evil? The Patriarchs themselves were never subject to such temptations.
Moreover, even a person who conquers his evil inclination is merely tempted by evil - he does not actually succumb. However, Jews also have the service of repentance, wherein they rectify inappropriate behavior. How are we to find the "signs" of repentance within the behavior of such sterling individuals as the Patriarchs?
Although the Patriarchs experienced no internal conflict, they were still faced with external opposition to their way of life, opposition that they had to overcome. And, although conquest of one's own evil inclination may be much more difficult than overcoming outside opposition, nevertheless, the Patriarchs' service in this regard also served as an empowerment to their children, for the following reason: by conquering one's evil inclination, a person shows how greatly attached he is to G-d; although he desires to do evil, this desire does not hinder his will to do only good.
This is expressed even more forcefully through repentance. Though the person has actually succumbed to evil, his innermost desire to remain attached to G-d is so strong that he conquers his evil, regrets his past and returns to His service.
Herein lies the inspiration we all draw from the Patriarchs: this inner strength and complete unity with G-d, a unity so solid that nothing in the world can weaken it, is inherited by us from the Patriarchs, who were a "chariot" to G-d, such that it was impossible for them to sunder this connection for even a moment.
Thus, although the "conquest" of the Patriarchs only applied to external forces, the underlying root of their conquest - their unparalleled unity with G-d - empowers their children to overcome not only external evil but internal evil as well.
These two manners of service - "wholly righteous" and "overcoming evil" - were also mirrored in their children - Ya'akov was completely righteous, and Esav had the task of conquering an innate tendency towards evil.
Based on Likkutei Sichos, Vol. XX, pp. 108-112
Notes:
- (Back to text) Bereishis 25:22.
- (Back to text) Bereishis Rabbah 63:6; Zohar, Vol. I, p. 139a; commentary of Rashi on the verse.
- (Back to text) Bereishis Rabbah 47:6, 82:6.
- (Back to text) Tanya ch. 23.
- (Back to text) See Likkutei Sichos, Vol. XV, p. 135 and fn. 35 ibid.
- (Back to text) See Likkutei Sichos, Vol. V, p. 79 fn. 20; Vol. XV, p. 76 fn. 12 and places cited there.
- (Back to text) Shemoneh Perakim, ch. 6.
Chayei Sarah