1. Introduction to Parshas Toldos
The parsha this week is Toldos—the portion of Toldos. It begins with the words, V’eileh Toldos Yitzchak—these are the generations of Yitzchak. Interestingly, the verse does not immediately list Yitzchak’s children. Instead, it starts by telling us that Yitzchak was forty years old when he married Rivkah, the daughter of Besuel the Arami, sister of Lavan the Arami. The Torah then describes how Rivkah was an akarah—a barren woman who could not have children. Eventually, after much prayer from both Yitzchak and Rivkah, Hashem responded and granted them twins: Yaakov and Esav.2. The Torah’s Repetition: Avraham Gave Birth to Yitzchak
A notable question arises from the opening verses. The Torah says, “These are the children of Yitzchak, son of Avraham,” and then immediately repeats, “Avraham gave birth to Yitzchak.” If we already know that Yitzchak is Avraham’s son, why does the Torah need to restate that Avraham fathered him? We just read in previous parshiyos about Avraham and Sarah’s struggle to have children and how Hashem blessed them with Yitzchak. The repetition seems unnecessary.3. Physical and Spiritual Legacy
One suggestion is that there are two aspects being highlighted: first, that Yitzchak is physically Avraham’s son; second, that Avraham gave him more than just physical life—he also transmitted spiritual qualities and holiness (kedusha) to him. This dual legacy is hinted at in the double expression used by the Torah.4. Rashi’s Explanation: Responding to Mockery
Rashi brings a fascinating explanation here. He says that leitzanei hador—the scoffers of the generation—were making fun and suggesting something terrible: since Avraham lived with Sarah for many years without children, but after Sarah was taken by Avimelech she gave birth, they claimed that Yitzchak was really Avimelech’s child rather than Avraham’s. To counter this slander, the Torah emphasizes twice that Avraham was indeed Yitzchak’s father. Hashem made a miracle so that Yitzchak looked exactly like Avraham. Anyone who saw them would immediately recognize their resemblance and know without doubt that Avraham was his father. The Talmud even notes that before Avraham there were no elders—people did not visibly age—so you could not distinguish between generations until Hashem made this change for clarity.5. Earlier Accusations Against Sarah
This is not the first time such mockery occurred. Earlier in Chumash, people claimed that Sarah had not truly given birth to a child but had found a baby in the street and claimed it as her own. To refute this, when Sarah made a party for Yitzchak (mishteh godol), all nursing mothers brought their babies along, and miraculously Sarah was able to nurse all their children herself—demonstrating she truly was a mother. Rashi explains that when Hashem blessed Sarah with milk in abundance (“I will bless her,” Bereishis 17:16), it was so she could nurse all those present at the celebration. This public miracle proved beyond doubt that she was indeed Yitzchak’s mother.6. Why Respond to Scoffers?
A question arises: why does the Torah bother responding to these scoffers (leitzanei hador)? Why address their mockery at all? The answer is that Torah must influence on every level—even those who challenge or mock it. The Torah responds so its truth can penetrate even where there are doubts or ridicule. At the same time, Hashem allows people free choice—if someone wants to err or believe falsehoods, they are given room to do so. This is part of bechirah chofshis—free will—which allows people both guidance toward truth and space for error if they choose it.7. The Value of Struggle and Overcoming Challenges
It would be easier if we were like robots who could not make mistakes, but our greatness comes from overcoming challenges in this world. As Chazal say: “One hour of teshuvah—repentance—and good deeds in this world is greater than all of Olam Haba.” In Olam Haba there is only enjoyment without struggle or choice; here we battle darkness and transform it into light (is’hapcha chashocha l’nehora). When we overcome difficulties, we reach deeper levels within ourselves. This principle applies even to our forefathers: Avraham and Yitzchak faced tests when people mocked or challenged them.8. Not Being Ashamed Before Mockers
The very first rule in Shulchan Aruch states: V’al yisbayesh mipnei hamal’igim—do not be ashamed before those who mock you. In every generation there are those who look down on Torah observance as outdated or backward, considering themselves enlightened or advanced compared to traditional Jews. Such attitudes make our challenge greater—we face scientific claims or cultural ideas seemingly at odds with Torah values, inundating us throughout life and making it difficult not to be affected by mockery or skepticism. The Rebbe once remarked on this point using a play on words: people are careful about what goes into their teppel—their pot (making sure food is kosher)—but less careful about what goes into their teppel—their head (their thoughts). Just as we need kosher food for our bodies, we need kosher ideas for our minds—avoiding thoughts of hopelessness or despair as well as foreign philosophies. We must guard both what enters our pots and what enters our minds—ensuring everything has a proper “hechsher,” so our inner world remains strong despite external challenges.This ongoing vigilance is difficult but essential for spiritual resilience amidst an environment filled with contrary influences—that is our struggle as Jews committed to Torah values.