English translation — תולדות ב

1.

It is known the statement of Chazal<sup>1</sup>

"Everything that happened to the fathers is a sign for the children"<sup>2</sup>.

And as the Ramban<sup>3</sup>

elaborates to explain in several deeds of the fathers how they have in themselves signs as a hint to the events that will happen with the children – with Jews.

Since Chazal bring out the matter specifically in the language of fathers and children, that the matters of the father are passed down as inheritance to his children after him,

it is understood,

that the deeds of the fathers are not merely a general sign<sup>4</sup>,

but also a giving of power<sup>5</sup>

from the fathers of the nation to the children<sup>6</sup>.

And regarding our parshah – the Torah tells⁷

that "there was a famine in the land,"

and that in connection with this, the Most High appeared to Yitzchak and told him "Do not go down to Egypt; dwell in the land which I will tell you; sojourn in this land and I will be with you and bless you etc."

Chazal⁸

explain,

that since he was a "perfect burnt-offering" he must remain in Eretz Yisrael and "the diaspora is not worthy for you"⁹

(he should not do like his father Avraham,

when there was a famine he went out from Eretz Yisrael to the diaspora,

to Egypt).

What the sign of the children is here clear¹⁰

also superficially,

that the true place of Jews is not in exile

(in the diaspora),

but rather when they are at the table of their father¹¹

– who redeems them and brings them to "His table" in Eretz Yisrael,

and therefore even at the time when "because of our sins we were exiled from our land" – "children who were exiled from the table of their father" Jews cannot be satisfied G-d forbid and even not be calm¹²

in exile,

knowing that this is not the situation in which they need to be,

but rather they hope¹³

and pray to return through their father to the table of their father,

in Eretz Yisrael,

until that they request and demand this¹⁴

three times every day

(weekday)

"The sprout of David Your servant may You speedily cause to sprout,"

and

(every day – also on Shabbos and Yom Tov etc.)

"May our eyes see Your return to Zion with mercy"¹⁵.

And it can be said that this is one of the reasons that in the future they will say specifically to Yitzchak "for You are our father"¹⁶,

because then among Jews there will be revealed openly the quality of temimus and shleimus,

which the strength for this they take from Yitzchak avinu

("olah temimah"),

and therefore they find themselves in their true place, the table of their father in Eretz Yisrael,

Which the matter,

to be only in Eretz Yisrael,

was specifically by Yitzchak,

but by Avraham and Yaakov there were times when they found themselves in chutz la'aretz.

2.

Since that which "one does not read the fathers except for three"¹⁷

is a matter of the present,

and together with this a constant and eternal thing¹⁸,

it is understood that details of the deeds of the fathers

(and in particular – general ones)

which express the unique essence of each one of the fathers,

is a sign and giving of strength to the children – not only to the entirety of the Jewish people,

and in a specific situation,

but "in every generation ...

in every Jewish person"

(in particular),

also as Jews find themselves in exile in the Land of Israel,

or outside the Land.

And one can say the explanation of this:

Jews are generally divided into two types – Yissachar and Zevulun¹⁹,

masters of Torah and masters of good deeds²⁰

: Jews whose main occupation in the service of G‑d is inwardly,

Yissachar in your tents²¹,

they are in their true place – entirely devoted to the study of Torah²²

; and Jews of business affairs who go out from the four cubits of Torah etc.,

Zevulun in your going out,

and have to do with worldly matters – "your deeds" and "your ways",

and through their service in this in a manner of "all your deeds for the sake of Heaven"²³

and "in all your ways know Him"²⁴,

they bring holiness also into worldly matters.

And these are the two types of service,

the power to carry them out every Jew receives²⁵

from the Patriarchs:

Our father Abraham went out from Eretz Yisrael and "descended" to Egypt,

to

(the boundaries and borders of)

the diaspora,

and through his service accomplished,

that there,

and likewise even earlier,

people should recognize and serve the Most High,

he brought them "under the wings of the Shechinah",

as it is written "and the souls which they made in Charan"²⁶,

and as is related at length in the Midrashim of our Sages of blessed memory²⁷

; the totality of his service was – "and he called there in the name of Hashem, the G‑d of the world"²⁸,

as our Sages of blessed memory say²⁹

that "he began to make known to the people that it is fitting to serve only the G‑d of the world ..

and to call out in a great voice to all the world and to make known to them that there is one G‑d and Him it is fitting to serve, and he went about calling and gathering the people from city to city and from kingdom to kingdom ..

as it is said 'and he called' etc."³⁰,

until he effected that the Most High should be

(in addition to "G‑d of the heavens" also)

"G‑d of the earth",

"that He became accustomed in the mouth of the creatures"³¹.

Isaac, however, did not go out to the diaspora.

And on the contrary,

since he was a "perfect burnt-offering" he needed,

had to remain in Eretz Yisrael,

and also there we do not find

(to such an extent)

that he should go out from his private place and occupy himself with others from outside.

That is,

that

(the main)

order of his service was inwardly.

And from these two forefathers, Jews take both lines in divine service:

From Abraham our father, [they] have

(every one and)

all Jews the instruction and empowerment for the divine service with the other,

from outside: all Jews,

also those whose main occupation is inside, in the study of Torah,

should also they from time to time go out from their place and bring holiness also outside the boundary of the holy place; they should publicize the name of the Holy One, blessed be He, in every place,

until "

(the souls)

which they made",

to draw near Jews to G‑d and to His Torah<sup>32</sup>,

and as our Sages, of blessed memory, [said] "Whoever engages in Torah alone etc."<sup>33</sup>,

and "Whoever<sup>34</sup>

says 'I have nothing but Torah' — even Torah he does not have, but [only] Torah and acts of kindness";

And from Yitzchok our father every Jew takes the lesson and the power in avodah bifnim,

that even those whose main occupation is bachutz

(to

(occupy themselves with worldly matters and through this)

draw down holiness into worldly matters

(your deeds and your ways),

and bring the word of G-d also to Jews who are for now distant from G-d and His Torah)

– must also they from time to time separate themselves from the chutz and be occupied bifnim,

in Torah,

and in a manner that then they have no worries whatsoever

("like those who eat the manna"³⁵)

any other thoughts – at that time their Torah must be their craft.

3.

Already spoken several times³⁶

regarding the names of the sedras,

that

(although simply the name of each sedra is after the beginning,

but)

since they are names according to

(the custom of Israel –)

Torah

that his name which they call him in the holy tongue brings into being and enlivens and sustains the thing called by this name],

it is understood,

that the name of each sedra brings out the content of the entire sedra.

A clear proof of this³⁸

is from the fact that specifically our parshah is called by the name "Toldos",

whereas also Parshas Noach begins with the words "Eileh toldos

(Noach)

": if the names of the parshiyos were only based on their beginnings – it would have been more fitting that the earlier parshah

(Noach)

should bear the name "Toldos"

(since the word "toldos" is closer to the beginning of the parshah than the word "Noach")

and the later parshah

(our parshah,

"Toldos")

should be called "Yitzchak"

(in order to make a distinction between it and the earlier parshah).

From the fact that the first parshah is called by the name "Noach" and specifically our parshah is called by the name "Toldos" it is proven,

that this is because the name "Noach"

(not "Toldos")

expresses the content of the earlier parshah³⁹,

and the word "Toldos" brings out the content of the parshah.

That is,

that the general content of the parshah is the matter of “Toldot” – the birth of children,

that the lesson in this in spirituality is,

that every Jew must accomplish the matter of “Toldot” in spirituality – that another Jew should become a keeper of Torah and mitzvos through drawing him close to Hashem and to His Torah,

and as the saying⁴⁰

“Whoever teaches his friend’s son Torah, Scripture considers it as if he gave birth to him”,

which is the matter of “Be fruitful and multiply” in spiritual service⁴¹.

And this is also hinted in Rashi at the beginning of our parshah,

that “Toldot” refers to “Yaakov and Esav mentioned in the parshah”,

e.

“Toldot Yitzchak” consists not only of those who are on the level of Yaakov,

rather one must effect,

that also those,

who find themselves in a situation and condition like Esav⁴²,

should become “mentioned in the parshah”,

belong to the “Toldot Yitzchak”

(and their education – the study of the parshiyos

(Torah)

and fulfillment of their mitzvos)

through that which one brings them near and brings them into Torah and mitzvos.

i.

4.

But nevertheless, an explanation is required: How does this correspond with what was explained above, that the content and manner of Yitzchak's service was in an opposite manner – his being separated in Eretz Yisrael,

by himself,

inwardly,

and not establishing "toldos" on the outside,

that are not

(similar to)

"Avos"⁴³,

through involvement with the other on the outside.

Furthermore: According to this, the parshah

(which speaks entirely about the matter and service of Yitzchak)

should have been called not "Toldos",

but "Yitzchak",

in order to bring out the uniqueness of Yitzchak,

which consisted

(as above)

specifically in not going out to chutz la'aretz to establish there "toldos",

souls

(like the work of Avraham "and the souls they made in Charan",

as above).

And it must be said,

Since Isaac is one of the three Patriarchs,

and "Patriarchs – implies that there are descendants"⁴⁴,

From the Patriarchs one learns,

it becomes "descendants",

it is understood that also his service was in establishing descendants.

Moreover: from the fact that specifically the Torah portion that speaks entirely about the service of Isaac

(begins and)

is called "Toldot",

not the other Torah portions where it speaks of the matter of Abraham

(and Jacob),

it is proven that the main matter of "Toldot",

is specifically through the service of Isaac even more than through the service of Abraham

(and Jacob).

5.

One will understand this with the introduction of the explanation of the manner of conduct in the future,

from which will also be understood regarding the work of Yitzchak,

and as mentioned above at the end of section 1,

that in the future they will say to Yitzchak, "For you are our father."

The Rambam rules⁴⁵

"Moshe commanded from the mouth of the Almighty to compel all inhabitants of the world to accept the commandments that were commanded to the children of Noach,"

which the halacha is,

like all matters of halacha,

an eternal matter in all times and in all places,

that the desired conduct in the manner of fulfillment of the commandments of all inhabitants of the world

(the seven commandments of the children of Noach)

is when this is effected upon them through Jews.

And based on this, it requires explanation how this role of the Jews

(in relation to the Seven Noahide Laws)

will be carried out in the future time at the coming of Mashiach Tzidkeinu – the Rambam indeed details⁴⁶

that among the lofty matters that Mashiach will accomplish will be: "And he will perfect⁴⁷

the entire world to serve the Lord together, as it is said⁴⁸

For then I will turn to the peoples a clear language to call all of them in the name of the Lord and to serve Him⁴⁹

with one accord";

The question is, however: Since all Jews will be redeemed from the exile of the nations and will find themselves on their land in the Land of Israel – and the law is,

that "at a time when the hand of Israel is mighty ..

(then the nations of the world should be "even if they sit temporarily or pass from place to place for commerce" must be beforehand)

that they accept upon themselves the Seven Laws"⁵⁰

– then how will it be that Jews are mechadesh among the nations,

regarding "inhabitants of the world" concerning the Seven Noahide Laws?

This is understood from the verses in Isaiah⁵¹

Regarding the redemption: "And it shall be in the end of days, the mountain of the house of the Lord shall be established at the top of the mountains ..

And all the nations shall stream to it, and many peoples shall go and say, 'Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, and He will teach us of His ways, and we will walk in His paths, for from Zion shall go forth Torah ..

And He shall judge between the nations etc., and they shall beat their swords etc. O house of Jacob, come and let us walk in the light of the Lord."

D.

E.

That which in the future also the nations of the world will learn the ways of the Lord and serve the Most High,

will not come about through the Jews going out from their holy land to the diaspora to the nations and peoples in order to effect this among them,

but rather because the standing and condition of the Jews,

the Land of Israel and the Holy Temple,

will then be at the ultimate level and perfection,

the "light of the Lord" will there shine revealed in the sight of all living,

this will automatically effect⁵²

upon many nations and peoples throughout the entire world, until "all the nations shall stream to it, and many peoples shall go and say, 'Come, let us go up to the mountain of the Lord ..

And He will teach us of His ways etc.'"

It turns out,

that in the future to come, Jews will not

(need)

go out into the outside to occupy themselves with "all the nations of the world",

but they will be "free for Torah and its wisdom" – "Israel will be great sages and know hidden things and will grasp the knowledge of their Creator according to the capacity of man"⁵³

; and nevertheless, Jews will influence the nations,

that they themselves will be awakened and "they will go" and say "come and let us go in the light of the Lord"⁵⁴.

6.

Regarding this and similar to this was the matter and service of Isaac⁵⁵

Yitzchak's

The manner of establishing progeny was not by going "from city to city and from kingdom to kingdom" to publicize the name of the Holy One, blessed be He, in every place,

like Avraham

(as above sec. 2),

but rather by being in one place in the Land of Israel,

he drew to himself the inhabitants of the world,

in the manner of a great torch that draws to itself the sparks, etc.

And this matter is brought out in the content of the portion: When a situation of "And there was a famine in the land" arose, "his intention was

(of Yitzchak)

to go down to Egypt just as his father had gone down during the famine."

Knowing the "principle that Avraham planted,"

that the Supreme One is the leader of the world and conducts all the things in the world,

from this principle that Avraham his father planted

(and just as his father went down)

– Yitzchak understood

(– his intention)

that this is with particular providence and intention from the Supreme One,

that he should go out from the Land of Israel to the Diaspora and there publicize and reveal the name of the Holy One, blessed be He – just as his father Avraham had done in his time,

when there was

a famine in the land.

Upon this the Almighty said to him: "Do not go down to Egypt ..

Dwell in the land",

as our Rabbis of blessed memory⁶¹

interpret "dwell with the Shechinah in the land",

that his manner of service of revealing the name of the Holy One, blessed be He, is not by descending into the diaspora,

down to Egypt, the nakedness of the land,

but rather by "dwell with the Shechinah in the land" – and through this the name of the Holy One, blessed be He, will reach all the inhabitants of the world.

And so it is indeed related further in the Torah portion

(continuation of the matter)

about the time that Isaac was in Gerar: "And the man grew great, and went on growing greater until he became very great" – "that they would say, 'The dung of Isaac's mules [is more valuable] than the silver and gold of Abimelech'"⁶²

And especially is this emphasized in the continuation of the following verses – that earlier⁶³

Avimelech had said to Yitzchak "Go from us, for you have become much mightier than we"⁶⁴

; but after Yitzchak built there an altar and "he called in the name of Hashem etc."⁶⁵,

the Torah relates,

that "Avimelech went to him from Gerar, and Achuzzat his friend, and Phichol the captain of his army" and that they answered Yitzchak's question "Why have you come to me etc." with that which "Seeing, we saw⁶⁶

that Hashem has been with you, and we said, Let there now be an oath between us, between us and you etc."⁶⁷.

And it is understood,

that when they saw that "Hashem has been with you" – and especially when this aroused them until that Avimelech went to him,

going and coming to Yitzchak and with him making a covenant – this effected that they should conduct themselves in accordance with the will of Yitzchak our father.

7.

Based on this it is understood why specifically the parshah,

where it speaks about the work of Yitzchak⁶⁸,

is called by the name "Toldos"

(and not the parshiyos where it speaks about the work of Avraham

(and Yaakov))

During the work it is in a manner that one descends down and goes outside the boundary of holiness,

in the manner of the work of Avraham,

then it is not emphasized so much that these are his "Toldos".

Nevertheless, that this is "the souls which they made",

his making,

but it is not "as if he gave birth to them"⁶⁹

Toldos;

"Toldos" emphasizes that they are similar to the father⁷⁰,

all the more so that

(fathers)

there are offspring,

and this is specifically the type of service of Yitzchak,

who stands in his place and raises the people of the world to his place and level,

so that through this they become "offspring" - similar to the father⁷¹

8.

And this is the eternal lesson from the service of Yitzchak,

which is hinted at in the name of the portion – "Toldos":

That which

(also)

the "those who wander are good" – whose constant service is to publicize the name of the Holy One, blessed be He, in their travel from place to place and to establish offspring for G‑d and for His Torah – need from time to time to be in a state of service inwardly,

of the study of the revealed Torah and the inner dimension of the Torah in a manner of his Torah is his craft,

This does not mean that they thereby withdraw, heaven forbid, from their mission

(to bring Jews close to G‑d and to His Torah),

but on the contrary,

this is an essential part of the service.

For in addition to this, that from the aspect that every Jew has the Patriarchs,

the aspect of Yitzchak in his soul,

there is in him the power that his inner service should have an effect on his portion in the world,

including also upon the Jews who are

(according to Torah)

under his influence and the like — it is through this that he establishes true "offspring",

that in addition to his effecting upon them the "

(which)

he made",

and he brings them under the wings of the Shechinah,

also the matter of "

(as if)

they gave birth",

his "offspring" like him,

similar to the father,

the influencer.

And likewise is the instruction to those who sit in the tent⁷²

whose entire main occupation is in the four cubits of Torah and halachah

(and prayer)

— that in addition to this that also they must go out from time to time from their four cubits to draw Jews close to G-d and to His Torah,

as above,

there must also be heard in their service of occupying with Torah and prayer that this is connected with making "offspring" to the Above,

the learning must be in order to teach,

so that then the offspring are as they need to be,

as above.

And through this service,

to establish offspring for G-d and for His Torah in the manner of service that

(one learns,

until –)

one takes from Yitzchak our father,

one is even more hastening the time when "they will say to Yitzchak, 'For you are our father'",

the true and complete redemption,

and then our mouth will be filled with laughter⁷³,

Through this service one causes the perfect laughter and delight above⁷⁴,

and from this laughter and delight above,

it comes down also below,

"then"

(then),

and those who taste life merit even earlier "on Shabbat eve"⁷⁵,

until that by every Jew is heard openly the delight of the Creator,

For⁷⁶

The earth will be filled with knowledge of the Lord as the waters cover the sea.

(From talks of the second night of Chol HaMoed Sukkot – 5743.

5745,

Shabbat Parshat Toldot 5745)