To
Elevate The World
Sichos
In English
Shabbos
Parshas Toldos, the 4th Day of Kislev, 5750
1.
The parasha begins: "And these are the toldos [offspring] of
Yitzchok." In his commentary, Rashi explains: "Toldos — [This
refers to] Yaakov and Eisav who are mentioned [later on] in the parasha."
To
explain: There are two possible meanings for the word "toldos":
a) offspring, and b) chronicles, i.e., what a person wrought in his lifetime.
Even though the births of Yaakov and Eisav are not mentioned until a number of
verses later, Rashi chooses to explain the word "toldos" in the
context of "offspring" and thus, referring to them.
On
the surface, however, the alternative interpretation appears more appropriate.
The parasha relates some of the major events of Yitzchok’s life and
then recounts his siring of Yaakov and Eisav.
The
difficulty in Rashi’s interpretation is reinforced by a further point. The
portion begins, "And these are" (v’eileh). Our Sages explain:
"Whenever the Torah uses the expression, ‘And these are...,’ it
serves as a continuation of the previous narrative. Whenever it uses the
expression, ‘These are’ (eileh), it negates [any connection with] the
previous narrative.
According
to the interpretation of "toldos" as chronicles, the connection
between the "chronicles" of Yitzchok and the subject matter of the
previous portion is clear. The previous portion describes the period of Yitzchok’s
life when he lived together with his father, Avrohom, and the present portion
continues, describing those events which happened to Yitzchok after he set up
his own home.
In
contrast, according to the interpretation of toldos as
"offspring," the connection between our portion and the previous parasha
is problematic. The previous parasha concludes with the description of
Yishmael’s progeny. How are Yitzchok’s children including Yaakov, the
righteous, a continuation of the narrative that deals with Yishmael’s
offspring, who were all wicked?
The
Midrash explains that there is, in fact, a connection between the two
narratives: Just as Yishmael’s descendants were wicked, Yitzchok’s
descendants — Eisav’s offspring — were wicked. To emphasize that there is
no reference to Yaakov, the word "toldos" is written in a short
form, without a Vav. Rashi, however, does not share the Midrash’s
perspective, for it is impossible — according to the simple interpretation of
the Torah — to say that Yitzchok’s "offspring" refers primarily to
Eisav. Indeed, Rashi states the opposite — "Yaakov and Eisav who are
mentioned..." Therefore, the question remains: Why does Rashi choose to
interpret "toldos" as offspring rather than chronicles?
The
above difficulties can be resolved as follows: Since "And these are"
refers to a continuation of the previous subject matter, and the previous parasha
concludes with a description of Yishmael’s descendants, it follows that the toldos
mentioned here would refer to children. Although Yitzchok’s descendants (in
particular, Yaakov) were different in nature than Yishmael’s, they do share a
common element: they are both the descendants of Avrohom — "These are the
toldos of Yitzchok the son of Avrohom..." Thus, the narrative
describing Yitzchok’s offspring is a "continuation" of the
description of Yishmael’s descendants.
In
particular, the two narratives represent the fulfillment of the prophecies
Avrohom was given. G-d told Avrohom that he would be "a father of many
nations" (Bereishis 17:5-6) (this prophecy does not concern Yishmael for he
had already been born) and that Sara would give birth to a son and that she will
be "a mother of nations" (17:16, 19). Afterwards, Avrohom prayed,
"May Yishmael live before You." (17:18) G-d then assured Avrohom that
Yishmael would also become a great nation (17:20), but Sara’s child would be
the one who would perpetuate his tradition. (21:12)
Thus,
after the Torah recounts how G-d’s promise to Yishmael was fulfilled,
describing his many descendants, it mentions the toldos, offspring, of
Yitzchok — Yaakov and Eisav — through whom the promise that Avrohom would
become "a father of nations" — Yisroel and Edom — would be
fulfilled.
Rashi’s
commentary contains "the wine of the Torah," i.e., it alludes to
mystic insights. In Or HaTorah, the Tzemach Tzedek states that the words
"And these are," representing a continuation of the previous
narrative, allude to the ability of holiness to refine and elevate the realm of klipa,
adding them to kedusha. Thus, it also implies that Yaakov can elevate
Eisav and lift up the sparks of holiness contained within his soul. Similarly,
there is also the refinement of Yishmael.
Based
on the above, we can draw a connection between the two interpretations of the
word "toldos" mentioned above. The most important chronicles of
Yitzchok’s life began with the birth of his children. That is, although
Yitzchok had already undergone the challenge of the Akeida, and then
spent three years in Gan Eden, the essential aspect of his Divine service began
with the birth of his children.
The
purpose of our lives in this world is not to sacrifice ourselves to G-d or to
rise up to Gan Eden, but rather, to elevate the world, to make it fit to serve
as a dwelling for G-d. This is connected with the command: "Be fruitful and
multiply. Fill up the world and conquer it." This was accomplished through
Yitzchok’s giving birth to Yaakov and Eisav. In particular, it was realized
through Yaakov’s efforts to elevate Eisav and also through the mission with
which he was charged at the end of the portion, and in Parshas VaYeitzei,
refining Lavan and Charan. This represents the ultimate purpose of a Jew’s
existence — the refinement of the world, preparing it for the era when
"sovereignty will be the L-rd’s," with the coming of Moshiach.
Additionally,
Yitzchok was 40 years old when he married Rivka, and 60 years old when he begot
Yaakov and Eisav. The age of forty is significant, as our Sages stated," At
forty, one attains understanding," and "After forty years, a person
reaches an understanding of his teacher’s knowledge." Similarly, the
Torah associates the age of forty with "a knowing heart, eyes that see, and
ears that hear."
The
Tzemach Tzedek also associates the age of sixty with the quality of
understanding. The interrelation of forty and sixty can also be seen in our
Sages’ statement that the final Mem (numerically equal to forty) and
the Samech (numerically equal to sixty) in the Aseres HaDibros
stood in the tablets through a miracle. Thus, forty and sixty refer to a
miraculous leap forward in service. In Yitzchok’s case, this was reflected in
his marriage (at forty) and his siring of children (at sixty), which reflected a
leap forward in his service of refining the world, adding happiness and joy
("Yitzchok") to the world and preparing the world for the ultimate
miracle, the coming of Moshiach.
2.
The refinement of the world, as reflected in Yaakov’s refinement of Eisav, is
of primary importance in the present age. Ours is the last generation of Exile
and the first generation of Redemption. Therefore, we have a unique
responsibility to spread good, righteousness, and justice throughout the world
at large, teaching the gentile nations to observe the seven universal laws
commanded to Noach and his descendants. This will serve as a preparation for the
era when, "I will make the nations pure of speech and they will all call on
the name of the L-rd," and, "The occupation of the entire world will
be solely to know G-d...as it is written, ‘For the earth will be filled with
the knowledge of G-d as the waters cover up the ocean bed.’"
This
concept is related to the service of the Nasi of our generation, the
Rebbe Rayatz, whose second name was also Yitzchok. He spread Yiddishkeit and
Chassidus throughout the entire world — even in America, the lower half of the
world. Also, he initiated the efforts to translate Chassidic thought into the
seventy languages of the world.
[It
appears that the latter efforts were motivated by a twofold intent. Primarily,
the goal was to reach Jews who could not understand the texts in the Hebrew
original. In addition, this translation made it possible for the gentiles to
learn about the oneness of G-d, Divine providence, and subjects of the like.]
There
is a special emphasis on the above this year, the fortieth anniversary of the
Rebbe Rayatz’s passing, since, as explained above, forty is connected with
attaining "understanding of one’s teacher’s knowledge." Thus, this
year grants us the potential for a miraculous leap forward in this direction.
These
efforts can be related to the International Conference of Shluchim which was
held during the previous week. The Shluchim came from countries all over
the world as emissaries of the Jews (and in an extended sense, even of the
gentiles) of those countries. In truth, they are emissaries of G-d, making the
world a dwelling place for Him through influencing Jews to perform their 613 mitzvos
and gentiles to perform the seven mitzvos with which they are charged.
In
that sense, every Jew — and gentile for that matter — is a shaliach
of G-d. By many, however, this shlichus is not consciously felt. Thus,
the task of those who were appointed to serve as shluchim is to motivate
all the Jews (and gentiles) throughout the entire world to fulfill the shlichus
with which they were charged by G-d.
In
this context, the International Conference of Shluchim involved a gathering
together of the representatives of the entire world for a single intent to
increase and intensify the service of transforming the world into a dwelling for
G-d. To reinforce the influence of this conference, it is worthy to organize
regional conferences for the shluchim throughout the world. Each of these
conferences should publish a record of the gathering, including words of Torah
spoken there, as suggested previously in regard to the International Conference
of Shluchim.
In
this context, we can see the connection to Parshas Toldos, which centers on the
"chronicles" of Yitzchok’s "offspring," Yaakov and Eisav.
Through the activities of the Jews (Yaakov) in refining the world at large
(Eisav) — this being the intent of the International Conference of Shluchim
— happiness and joy, the contribution of Yitzchok, will be revealed throughout
the world.
3.
The effects of our service in refining the world and preparing it for the
Messianic Redemption is openly visible throughout the world.
There
are those who protest against the suggestion that we are nearing the close of
the Exile and approaching the coming of Moshiach. They maintain that the world
is proceeding according to the natural order without disruption.
Such
a perspective represents a lack of sensitivity and awareness to the upheaval
that is taking place throughout the world. Political regimes are falling and
power is changing hands in a drastic, almost inconceivable manner. Furthermore,
this is being done without war or bloodshed, without even disturbing the
commercial activities of the world.
First
and foremost, we see a change in Russia, the country in which the Rebbe Rayatz
and his students had their roots. After more than seventy years of rule by a
powerful regime, which cast fear into the heart of every citizen of the country,
there has been radical change. In a very short time, sweeping reforms have been
put into effect by the leaders of the country and they have spread to the other
countries who follow their ideological thrust.
Similarly,
other countries — including China, India, and Japan, countries whose combined
populations number in the billions — are in the midst of radical political
change. The most miraculous aspect of this process of transition is that it is
being carried out peacefully, without bloodshed, something that has never before
happened in the history of man. In previous generations, whenever there was a
revolution, destruction and bloodshed came in its wake. Indeed, we do not have
to look past the Second World War, to see the devastation that can accompany
political change. In contrast, today the change is coming in a more complete
fashion and yet, in a peaceful manner.
[The
upheaval in the world today is reflected even in the physical being of the
world. We see many more earthquakes have occurred now than in the previous
years. Here, too, G-d’s kindness and mercies are evident since the damage
wrought by these earthquakes, is comparatively less than in the past.]
One
may ask: Of what relevance are these events to the Jews? A Jew’s mission is to
study Torah and fulfill mitzvos and the events that transpire regarding
the gentiles have little relevance for him. Nevertheless, these events are
significant in two contexts:
a)
They reveal the greatness of G-d and His kindness and mercy. This miraculous
turn of events is obviously a sign of the greatness of G-d and the lack of
bloodshed a revelation of Divine mercy and kindness. We must acknowledge and
give thanks for such Divine providence.
Everything
that transpires in the world is a result of the service of the Jewish people, as
alluded to in the Torah’s statement, "He established the boundaries of
the nations according to the number of the children of Yisroel." Thus, our
efforts in Torah and mitzvos — including our efforts to spread the
observance of the seven commandments given to Noach and his descendants — will
have a direct effect on spreading peace and stability throughout the world. In
this light, the International Conference of Shluchim, which involved
representatives from countries all over the world, takes on a new significance.
Their efforts in spreading G-d’s truth throughout the world will contribute to
the positive changes that are occurring throughout the world and prepare the
world for the ultimate change, the coming of Moshiach, when "the
sovereignty will be the L-rd’s" and "the world will be filled with
the knowledge of G-d as the waters cover up the ocean bed."
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