1. Introduction: Lessons from Toldos
This week’s Torah and Tea focuses on Parshas Toldos, drawing from Likkutei Sichos, volume 15, Toldos 1.
The Rebbe draws a powerful lesson from this week’s Parsha about how deeply we must care for every Jew and reach out to them. This is learned through the relationship between Yitzchak and Esav. Despite Esav’s evil ways, Yitzchak invested tremendous effort in him. The Rebbe highlights that even though Esav was estranged from Judaism—he left it entirely—there remained an inherent connection between father and son.
2. The Distinction Between Esav and Yishmael
Yishmael, Avraham’s son, eventually did teshuvah—repentance—and improved his ways, but he is not considered part of the Jewish people. This is because his mother was Hagar, a maidservant who was not Jewish. In contrast, Esav’s mother was Rivkah, making Esav Jewish by birth despite his wickedness (rasha). The Rebbe explains that both Yishmael and Esav received something essential from their fathers: [UNCLEAR: Yishmael initially went astray but ultimately left entirely; Esav also received something but misused it].
The Talmud tells a story about Yaakov’s burial in Me’oras HaMachpelah—the Cave of Machpelah in Chevron. When Yaakov died, Yosef was asked to bring him back to Eretz Yisrael for burial. At the cave, Esav arrived with his entourage and protested that Yaakov should not take the last available spot—[UNCLEAR: arguing that it belonged to him since Leah had already been buried there for Yaakov’s wife].
During the ensuing commotion over documentation proving Yaakov’s right to the plot (since Esav had sold it), [CHECK ATTRIBUTION: one of Yaakov’s sons] struck Esav with a stick due to confusion. As a result, Esav’s head ended up in Yitzchak’s lap inside the cave—an unusual outcome given Jewish law prohibits burying a tzaddik—righteous person—next to a rasha.
3. The Deeper Connection Between Yitzchak and Esav
This incident raises an important question: How could Esav’s head be buried with Yitzchak? There is a halachic principle that forbids burying a tzaddik next to a rasha. For example, in Navi we find that [UNCLEAR: when a false prophet was accidentally buried next to Elisha (a true prophet), Elisha miraculously revived so as not to remain beside a wicked person].
The Rebbe interprets this story as follows: When Esav’s head is separated from his body—symbolizing reaching his source or inner essence—he is no longer defined by his evil actions. In this deeper aspect of himself (his “head”), there remains an impact from Yitzchak; an inner spark of holiness persists despite his outward behavior.
This means that while Esav acted as a rasha, he retained an inherent connection to Judaism through Yitzchak. Even if he converted away from Judaism (Mumar—a Jew who leaves their faith), he remains Jewish at his core. In contrast, Yishmael never attained this essential connection—not only because of his mother’s status but also due to the nature of what he received from Avraham.
4. The Role of Chesed and Gevurah in Spiritual Transmission
The difference between Avraham’s influence on Yishmael and Yitzchak’s influence on Esav relates to their respective spiritual qualities: chesed—kindness—and gevurah—strength or discipline. Avraham transmitted more external qualities (chesed) which affected behavior but did not transform essence; thus, Yishmael could improve externally but lacked an intrinsic bond with holiness.
Yitzchak imparted something deeper (gevurah)—an essential connection that remained within Esav regardless of his actions. This explains why some descendants of maidservants (like Dan, Naftali, Gad, and Asher) were still considered fully part of Klal Yisrael before Matan Torah—their mothers’ status did not preclude their inclusion when they were integrated into the family structure at that time.
5. The Meaning Behind “V’eileh Toldos Yitzchak”
The Parsha opens with “V’eileh toldos Yitzchak ben Avraham—And these are the generations of Yitzchak son of Avraham.” Grammatically, “v’eileh”—“and these are”—implies continuity with what came before. The previous section discusses the children of Yishmael (“V’eileh toldos Yishmael”) which itself follows after Keturah’s children (Avraham remarried Hagar/Keturah).
The Midrash notes that just as those earlier generations included wicked descendants (Yishmael and Keturah's children), so too does “V’eileh toldos Yitzchak ben Avraham” primarily refer to Esav—the challenging child who followed in this pattern.
This highlights that while Yaakov was righteous (“the good kid”), it was specifically through dealing with Esav—the difficult child—that Yitzchak demonstrated unique greatness as a father who never gave up hope or stopped trying to reach even those furthest away.
6. Never Giving Up: A Story from Siberia
The message for us is clear: never give up on anyone. We must combine giving (chesed) with elevation (gevurah) so our influence can reach even those who seem distant or disconnected.
I want to share a beautiful story heard at the recent convention about shlichus in Siberia. A young rabbi offered a position there while engaged told his fiancée he would go anywhere except Russia due to its harsh conditions and history of persecution against Jews.
The chief rabbi suggested they simply visit first before deciding. Upon arrival during bitter cold, they found only one broken-down shul lacking basic facilities—and soon after witnessed an antisemitic pogrom where swastikas were drawn on walls and sifrei Torah desecrated.
The media descended on the scene for coverage due to Russia's sensitivity about its past treatment of Jews—and since he happened to be present as “the rabbi,” he was thrust into leadership by default! Later reflecting over tea at home with his wife and young daughter, they realized everyone already saw them as shluchim except themselves—and accepted their mission there wholeheartedly.
This community has since flourished under their leadership—even marrying off their daughter recently—a testament to what can be achieved when we refuse to give up on any Jew no matter how far removed they may seem from their heritage or identity.
7. The Uniqueness of Eretz Yisrael for Yitzchak
The second Sicha in Toldos discusses another theme: famine struck Canaan again (besides the earlier famine during Avraham's time). When Avraham faced famine he went down to Mitzrayim (Egypt), but when hunger struck during Yitzchak's life Hashem instructed him not to leave Eretz Yisrael—not even for Egypt—but only permitted him temporarily among the Plishtim within its borders.
This is because Hashem said: “You have been brought as an offering on Mount Moriah—a burnt offering totally dedicated—you cannot leave Eretz Yisrael.” The Rebbe explores whether Eretz Yisrael truly possessed full holiness (Kedushah) at this time since halachically today one may only leave for pressing reasons like marriage or livelihood—but what about then?
8. When Did Eretz Yisrael Attain Its Holiness?
The Torah records Hashem promising Avraham: “To your seed I have given this land” (Bereishis 15:18)—using language implying it has already been given rather than will be given in future tense. Rashi explains this means Hashem considers His promise as good as fulfilled even if it has not yet materialized physically.
Simplistically though, Eretz Yisrael did not attain its full status until Bnei Yisrael conquered it after crossing the Jordan under Yehoshua following Moshe Rabbeinu's leadership in the desert—only then did its unique holiness take effect.
This clarifies why there was no explicit prohibition against leaving Eretz Yisrael during Avraham's time based solely on holiness—it was more about remaining where Hashem had promised him land rather than intrinsic sanctity per se.
9. The Importance of Environment and Inspiration
The real reason Hashem forbade Yitzchak from leaving Eretz Yisrael according to Rashi is because Canaan was now filled with knowledge of Hashem thanks to Avraham spreading monotheism there—whereas outside its borders people remained ignorant or hostile toward Godliness.
This underscores how crucial it is for us too—to place ourselves in environments conducive to spiritual growth and awareness of Hashem. Being surrounded by like-minded individuals inspires us toward greater achievement in Torah observance and outreach efforts.
This inspiration parallels what I experienced at the Shluchim convention: being among colleagues dedicated to similar goals provides strength (chizuk) and motivation—to continue our mission bringing Moshiach closer through Torah study, mitzvos, good deeds, and positive influence wherever we are placed by Divine Providence.