As its name implies, Parshat Toldot, is about the generations - perhaps more precisely it is about the transmission of a pristine set of values passed from one generation to the next.
And these are the generations of Isaac the son of Abraham; Abraham begot Isaac (25:19). The Midrash comments that the seemingly repetitious language of this verse alludes to the fact that Hashem made Yitzchak look remarkably similar to Avraham in order to quiet the claims of the heretics that he was not the natural born son of Avraham. Rav Soloveichik suggests further that the likeness was not only in appearance, but more importantly Yitzchak mimicked his father in action. Following in his father's extraordinary footsteps was the greatest proof that he was indeed Avraham’s son and the next in line to father the Jewish people.
Avraham was the father of Yitzchak - that is fact. But the Torah specifies that Yitzchak was the son of Avraham to show that Yitzchak followed in the righteous ways of his fathers and following in his footsteps. (Indeed the commentaries suggest that this is the symbolism of Yitzchak re-digging the wells of his father - indicating his dedication to work towards the same ideals as his father.) Yitzchak not only inherited his father’s spiritual DNA, but he tapped into them and actualized this great potential.
I have often wondered why the Torah descriptively tells not only the prominence of Yitzchak and Yaakov, but also the downfall of Yishmael and Esav. Perhaps one reason is to remind us that spiritual genetics are not enough – it is up to each of us to tap into that potential, to follow the ways and the model of our parents, grandparents, as well as our most distant ancestors.
A nuance of this same lesson is taught in the next verse: And Isaac was forty years old when he took Rebecca the daughter of Bethuel the Aramean of Padan Aram, the sister of Laban the Aramean, to himself for a wife (25:20). Rebetzin Jungreis suggests that the Torah repeats these already known facts to remind us that there are times that we must overcome aspects of our spiritual genetics and disregard the negative tendencies, traits, and even experiences of our national and familial history.
Yitzchak came from a lineage of righteousness and Rivkah came from a troubled and iniquitous family, but both became amongst the most righteous personalities in our history. The Torah acknowledges the good and the bad that has gone into our spiritual genetics. And so we must be aware of both the positive and negative traits that make up our internal beings. With this awareness we can consciously work towards living up to the standards our Matriarchs and Patriarchs have established, and put behind us that national and personal parts of our past that are best left behind.
May we all search and find the greatness within and continue to work towards living up to the legacy of our most recent and most distant ancestors – in order that we can transmit these values to the next generations - keeping alive the remarkable spark of Jewish customs, pride, and values. Shabbat Shalom, Taly
