I attended the Israel rally in Washington D.C. on Tuesday. It was an extraordinary experience of Jewish unity and pride. I found it heartening that despite rising antisemitism and the plight of our hostages in captivity, the gathering was not marked by violence or expressions of hatred – a striking contrast to the rallies held by our adversaries. The atmosphere resembled a family reunion, fostering a warm sense of connection during a challenging time. Despite our differences, Jews from all walks of life came together in unprecedented numbers, creating a truly special display of mutual support and a remarkable Kiddush Hashem (sanctification of God’s name).
The title of this week's parsha, Toldot, means progeny or genealogy, which makes it particularly appropriate for the spirit that infused Tuesday’s rally. The entire parshat Toldot is replete with repeated references to family connections. For example, we find several references to Esav as Yitzchak’s eldest son and Yaakov’s older brother, and to Yaakov as Yitzchak’s younger son and Esav’s younger brother. The emphasis on lineage is so prominent that by the end of the story, when Rivka is called “the mother of Yaakov and Esav,” Rashi expresses exasperation, stating, "I have no idea what this phrase comes to teach us," since it hardly needs repeating that Rivka is their mother.
Similarly, the Parsha begins with a seemingly redundant verse:
וְאֵ֛לֶּה תּוֹלְדֹ֥ת יִצְחָ֖ק בֶּן־אַבְרָהָ֑ם אַבְרָהָ֖ם הוֹלִ֥יד אֶת־יִצְחָֽק
This is the story of Isaac, son of Abraham. Abraham begot Isaac. [Genisis 25:19]
The Torah Temima sheds light on this redundancy, highlighting a profound lesson: We experience history in two directions. Just as Yitzchak took pride in being the child of Avraham, Avraham took pride in being Yitzchak’s father. This verse underscores the reciprocal nature of Jewish nachas/pride. On one hand, the Jewish people can only progress by anchoring themselves to the past, standing on the sturdy shoulders of our righteous ancestors. Yet, simultaneously, we must look ahead and recognize that our heritage can propel us toward a brighter future for the Jewish people and the world.
That's why in Toldot, Yitzchak mirrors his father's actions. When he tells King Avimelech that his wife, Rivkah, is his sister:
וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ וַיֹּאמֶר אֲחֹתִי הִוא
When the local leaders asked him about his wife, he said, “She is my sister,” [Genesis 26:7]
Yitzchak is reenacting the scenario in which Avraham made the same claim about Sarah before Yitzchak was born. Avimelech recalls the ordeal when he was punished by God for taking Sarah into his palace, so he is understandably upset that Yitzchak attempts the same deceitful tactic as his father. As a result, Avimelech makes a pact with Yitzchak, extending of his prior agreement with Avraham.
Yitzchak then goes on to address the problem of the clogged wells, a consequence of the Philistines’ attempt to undermine his father's accomplishments. He reopens the very wells that his father, Avraham, had dug, continuing the task of furthering his father’s work.
וַיָּשׇׁב יִצְחָק וַיַּחְפֹּר אֶת־בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר־קָרָא לָהֶן אָבִיו׃
Isaac dug anew the wells which had been dug in the days of his father Abraham and which the Philistines had stopped up after Abraham’s death; and he gave them the same names that his father had given them. [Genesis 26:18]
Remarkably, he even bestows the name ‘Beersheba’ upon the city, echoing his father's earlier choice to give it the same name.
יִּקְרָא אֹתָהּ שִׁבְעָה עַל־כֵּן שֵׁם־הָעִיר בְּאֵר שֶׁבַע עַד הַיּוֹם הַזֶּה
He named it Shibah; therefore the name of the city is Beer-sheba to this day. [Genesis 26:33]
Yitzchak recognized that establishing a strong connection with his family history was a requisite foundation for carving out his own unique identity. That strength of continuity is precisely what transpired on Tuesday — the Jewish community resonated with the chant 'Am Yisroel Chai,' shaping our future by weaving an unbreakable bond with our illustrious past. I firmly believe that the formula of "Toldot" will illuminate the destiny of the Jewish people, paving the way, God willing, for a vibrant and promising tomorrow.
Shabbat Shalom.
Eliezer Hirsch