PARSHAT TOLDOT "And these are the chronicles of Isaac the son of Abraham;Abraham fathered Isaac"(25:19) Many of the Torah commentaries dwell on the repetitious phrasing of this verse: if the Torah identifies Isaac as "the son of Abraham," what is added by informing us that "Abraham fathered Isaac"? One of the Chassidic masters offered the following insight: Often, we encounter what has come to be called the "generation gap" parents and children in conflict with each other because they hold different world views and measure their lives against different value systems. At times, the enmity and disdain is reciprocal. In its less severe forms, it might be one- sided: the parents might be proud of their children's achievements, while the children scorn the "primitiveness" and "backwardness" of their parents.  Alternatively, the children might revere their parents and what they stand for, while their parents are deeply disappointed in their children and shamed by their behavior.

The Torah is telling us that, in the case of the first two generations of Jews, there was no "gap": Isaac had no reservations about being "the son of Abraham," while Abraham no less readily identified himself as the father of Isaac. Despite the fact that they embodied two very different approaches to life,[ In their analysis of the deeds and character of Abraham and Isaac, the teachings of Kabbalah and Chassidism define the first as the very embodiment of loving-kindness (chessed), and his son as the epitome of awe and self- discipline (gevurah)]  Isaac sensed that everything he is and has derives from Abraham, while Abraham saw in Isaac the fulfillment and realization of his deepest self. (From:THE WEEK IN REVIEW, Vol X No 9, published by Vaad Hanochos Hatmimim.)

final tribute to the greatest and most beloved figure of their generation. The only one absent at the funeral was Eisav. After the funeral Yaakov returned home to prepare the mourner's meal. Suddenly Eisav dashed in "from the field." Instead of weeping and bemoaning the great loss, he had gone hunting. Yaakov was shocked and ashamed.  How could a grandson be so brutally insensitive?! In that moment, Yaakov resolved to acquire the birthright. He therefore said to Eisav, "Sell me your birthright, kayom because of what happened on this day. As a firstborn you are destined to do the service in the Beit Hamikdash. A morally callous hunter like yourself is unworthy of so lofty a spiritual identity." (From:Vedibarta Bam by Rabbi Moshe Bogomilsky)

"The voice is the voice of Yaakov, and the hands are the hands of Esav" (26:22) The Voice is given to Yaakov. And the Hands, to Esav. The Voice is the internal power which emanates from the heart. The Hands are the external power of action. But these Hands, the hands of Esav, are not satisfied just to dominate the physical world. They strive constantly to subjugate the Voice. The hands of Esav thrust themselves deep into the insides of Yaakov; coarse Hands delving into the depths of the soul; setting up an idol in the inner sanctuary of the Jewish soul; superficiality swelling up and suffusing the innermost chambers of the heart. The Hands strangling the Voice; the Voice of prayer without the feeling of the heart; a mitzvah done mechanically - the Hands are working. And the Voice grows quieter and quieter. But in spite of this, the Voice is the voice of Yaakov; destined to rise up, to dominate and elevate the Hands, to purify them and make them holy. When Yitzchak said that the voice was "the voice of Yaakov and the hands, the hands of Esav" he thought that it was Esav who was in front of him and that Esav had acquired the voice of Yaakov - that the Voice had sanctified and elevated Esav. The truth of the matter was that Esav had remained unchanged in his evil, while it was Yaakov who stood before him, garbed in the goatskin hides of Esav. For the Voice - the voice of Yaakov - will ultimately permeate to the outermost layer of the skin, even to the very end of the material world. (Rabbi Shlomo Yosef Zevin in l'Torah u'l'Moadim, From:Ohr Somayach web site, www.ohr.org.il)

A Jew is responsible for exercising caution in speech and not making statements which can be misinterpreted as being derogatory. An example of an ambiguous statement that should not be said is, "He's a well-meaning fellow," which can mean, "He's well-meaning but not very intelligent," or, "He's well-meaning but his actions are wrong." If one simply means, "He's well-meaning and sincere," then this should be made clear. (From: Chafetz Chaim: A Lesson a Day by Rabbi Shimon Finkelman and Rabbi Yitzchak Berkowitz)

"Eikev (because) Abraham listened to My voice.." (26:5) The word eikev also means "heel." The implication is that Abraham listened with his total being; even the lowest and most material part of his body was imbued by the word of G-d. When the service of G-d penetrates a person's total stature, even his "heel," one can be assured that he is able to withstand all winds and storms that he may have to confront. This offers an important lesson and encouragement to our generation which is called ikveta deMeshichah, the generation that is the "heel" of Moshiach, i.e., the "heel" (lowest and last part) of the stature of all the generations preceding Moshiach. We are indeed only like the "heel" compared to all our predecessors. This may cause one to wonder why it is precisely our generation that should merit the coming of Moshiach. Nonetheless, it is precisely our service of G-d, the very end in the process of preparing the world, that will complete the necessary steps to bring about the redemption. (From: Insights to Geula, Chabad in Cyberspace)

G-d created the universe in a manner in which we perceive our own existence as the intrinsic reality, and G-dliness as something novel and acquired. Our role is to achieve an entirely new level of perception, where G-dliness is the absolute reality and we are the novel creations, channels for divine expression. -The Rebbe

Man should ponder thoughtfully how great are the kindnesses of the Creator: Such a puny insignificant being, man can bring great delight to the "Greatest of all great" of whom it is written, " There is no delving into His greatness." Man ought therefore always be inspired, and perform his avoda with an eager heart and spirit. (From Rebbe's Hayom Yom, Kislev 8).