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Parshat Toldot The Book of Genesis Parshat Toldot A free excerpt from the Kehot Publication Society's new Chumash Breishis/Book of Genesis with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. THE TORAH - CHUMASH BEREISHIT WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE ¢ȱȚȱŘŖŖŞ THE TORAH - CHUMASHby BEMIDBAR ȱȱ ,) $ $)'&%") $"( )'$(")%$ $ %##$)'- ( %$ ) ,%'!( % ) "ȱȱ*+) ' Chabad of California ŝŚŗȱ ¢¢ȱǰȱȱǰȱȱşŖŖŘŚ?@IB978DQ řŗŖȬŘŖŞȬŝśŗŗȱȦȱ¡ȱřŗŖȬŘŖŞȬśŞŗŗ2I 81214?61<96?B>91>3 ȱ¢ Kehot Publication&E2<9C8542I Society ŝŝŖȱȱ ¢ǰȱ¢ǰȱ ȱȱŗŗŘŗřKehot Publication Society 1CD5B>&1B;G1IB??;<I>$5G-?B; ŝŗŞȬŝŝŚȬŚŖŖŖȱȦȱ¡ȱŝŗŞȬŝŝŚȬŘŝŗŞ 1H Order Department: Řşŗȱ ȱǰȱ¢ǰȱ ȱȱŗŗŘŗřOrder Department: ŝŗŞȬŝŝŞȬŖŘŘŜȱȦȱ¡ȱŝŗŞȬŝŝŞȬŚŗŚŞ !9>7CD?>F5>E5 B??;<I>$5G-?B; 1H ǯǯ GGG;58?D?><9>53?= ȱȱǰȱȱȱȱȱȱȱ <<B978DCB5C5BF549>3<E49>7D85B978DD?B5@B?4E35D89C2??;ȱȱǰȱȱ¢ȱǰȱ ȱǰ ?B@?BD9?>CD85B5?69>1>I6?B=G9D8?ED@5B=9CC9?>ȱ ǰȱȱȱȱǰȱ ǯ 9>GB9D9>76B?=81214?61<96?B>91>3 ȱ ȱȱȱȱ ȱȱȂ ¢ȱǰȱ ǯ)85!58?D<?7?9C1DB145=1B; ?6#5B;?C">I?>5989>E38>3 DZȱşŝŞȬŖȬŞŘŜŜȬŖŗşŖȬŗ DZȱşŝŞȬŖȬŞŘŜŜȬŖŗşśȬŘȱǻǼȱ ($ Published in the United States of America 5$-+3*'&+/4*' /+4'&4#4'30( .'2+%# The Book of Genesis Parshat Toldot GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot 6 Vayeitzei Vayishlach Vayeishev Mikeitz Vayigash Vayechi EXODUS Shemot Vaeira Bo Beshalach Yitro Mishpatim Terumah Tetzaveh Ki Tisa Vayakheil Pekudei LEVITICUS Vayikra Tzav Shemini Tazria Metzora Acharei Mot Kedoshim Emor Behar Bechukotai NUMBERS Bemidbar Naso Beha’alotecha Shelach Korach Chukat Balak Pinchas Matot Masei DEUTERONOMY Devarim Va’etchanan Eikev Re’eh Ğ Ki Teitzei Ki Tavo Netzavim Vayeilech Ha’azinu Vezot Habrachah s jÌË ToldotŦ Overview he subject of Parashat Toldot is Isaac, Abraham’s heir and successor. Isaac was the child of Abraham and Sarah’s old age, the son for whom they had prayed and waited for decades and on whom they pinned all their hopes of continuing their Tlifework so that their vision of making the world into God’s home not come to naught. ¢ȱȱȱęȱȱȱȱ¢ȱȱȱȱȱȱȱȱȱ a suitable match for him so that he, in turn, could perpetuate their heritage and vision. Yet, the picture the Torah presents us of Isaac seems in many ways the antithesis of all that we know about his father Abraham. True, Isaac is no less devoted to carrying ȱ Ȃȱ ȱȱȱǰȱȱȱȱȱȱęȱȱȱ ȱȬȬ tion at God’s behest. But in the Torah’s account of Isaac’s life, we see no expansion of his Ȃȱȱȱȱȱ¢ǰȱȱ ȱȱȱȱ¢ȱȬȬ ǯȱȱǰȱ ȱęȱȱȱĴǰȱ¢ȱȱȱ ȱěǰȱȱ ȱȱęȱȱȱ ¢ȱǰȱȱȱȱȱ ȱȱȱȱ order to enlarge his immediate family beyond the two children born to him from his one wife. He seems content to passively let life unfold around him; he is much more passively acted upon by events and circumstances than actively initiating them. In fact, his life is ȱĞȱȱ¢ȱȱȱȱȱȱȱȱȱǰȱȱȱȱȱ of only one parashah (in contrast with Abraham and Sarah’s three and Jacob’s six!). The one and only active undertaking the Torah relates regarding Isaac is that he dug wells. Is this—of all things—the only achievement the illustrious heir to Abraham’s legacy is capable of? On the other hand, the Torah records no hint that anyone—not Abraham, and not even ȱ ȯ ȱȱ¢ȱ ¢ȱęȱ¢ȱ Ȃȱȱ¢ǯȱȱȱȱ be a tacit understanding that Isaac was doing what he was supposed to be doing. Quietly, and without fanfare, he continued his father’s enterprise, not by emulating his father’s behavior but by taking it to the next, higher level. Isaac understood (and, in all likelihood, so did Abraham) that as revolutionary and ¢ȱȱȂȱ ȱ ǰȱȱ ǰȱ¢ȱǰȱȱȱěǯȱȂȱȱ ȱȱȱȱ ȱȱȱȱȱ¢ȯȱȱȱ Ȭ possible audience by making no prior demands on his listeners. This was really the only ¢ȱȱȱȱȱ£ȱȱǰȱȱȱȱ ȱ ȱȱ¢ȱȬȬ ūŰŬ OVERVIEW OF TOLDOT ested in what he had to say, stipulating conditions would have unnecessarily limited his Ěǯȱȱȱȱȱȱ ȱȱ¢ȱȱȱ¢ȱ¢ȱ ȱȱȱǰȱȱȱȱěȱ¢ȱȱȱȱǯȱ ȱ ȱȱȱȱȱȱȱǰȱ ȱȱȱĴȱȱȱ ȱȱȱȱȱȱȱ ȱ ȱȱȱȃǯȄȱ ȱȱȬĴȱȱ totally new to us, we are likely to not understand a word and walk away as ignorant of ȱȱȱ ȱ ȱȱ ȱȱȱȱǰȱȱ¢ȱȱȱěȱ¢ȱ what we heard. The most we can get out of such an experience is to be vaguely impressed by the personality of the lecturer and/or the apparent depth of the topic. We may be inspired to read the assignment next time, but the lecture’s success in having changed our ȱȱěȱȱȱȱ¢ȱȱ ¢ȱȱǯ Similarly, Abraham may have impressed and inspired his audiences, but since he did ȱ ȱ ȱ ȱ ȱ ¢ȱ ȃ ǰȄȱ ȱ ǰȱ ȱ ȱ ȱ ȱ ȱ ¢ȱ ęȬȬ ȱȱǰȱ¢ȱȱȱĴȱ¢ȱȱȱȱȱȱ than those he could expose them to himself. They remained essentially unchanged by his ǯȱȱȱȱȱȱĴȱȱȱȱȱȂȱěȯȱ ĚȱȱȱȱȱĴȱȱ£ȱ ǯȱȱȱȱ ȱ ȱ ¢ȱ¢ȱȱǰȱǰȱȱȱ¡ǯȱȱ¢ȱĞȱȱ presence and resumed their own lives, their enthusiasm for his teachings waned. Isaac thus sensed that the very approach responsible for the outstanding success of his father’s program was, paradoxically, also the greatest threat to its perpetuation. He understood that, in order to ensure the continued success of his father’s undertaking, his own discipline, strictness, rigorousness and a respect for standards (gevurah) would now ȱȱȱȱȂȱȬȱǻchesedǼǰȱȱȱȱȂȱȬȬ ism had had to complement his father’s universalism. ȱȱȱȂȱȱȱȱȱȬęǰȱȱȱ the disciple to assume responsibility for laying the spiritual groundwork before hearing the master’s lesson. Whereas Abraham’s approach can be conceived of as a downward vector, bringing Divinity “down” to even the lowest rungs of humanity, Isaac’s approach ȱȱȱȱȱȱ ȱǰȱȱȱȱ¢ȱȱȱȬȬ ingly higher levels of Divine consciousness into their lives. This was precisely the message Isaac communicated to the world by digging wells. ȱȱȱęȱȱȱ ȱ ȱȱȱ ǰȱȱȱ ȱȱȱ ¢Ȭ¡ȱȱȱ ȱ¢ȱȱȱ¢ȱȱǯȱ ȱȂȱ message to the world was: “Come revive your jaded, insensate minds with the refreshing water of Divine consciousness,” Isaac’s message was: “Now that you have been revived, ȱȱ¢ȱ ȱȱȱ ǯȱȱ ¢ȱȱȱǰȱȱ¢ȱȱȱȱęȱȬȬ bering your life, and you will reveal within yourself a wellspring of Divine awareness that ȱȱȱȱ¢ȱȱȱ¢ȱ ȱǯȄ (True, Abraham also dug wells. But it is profoundly telling that all his wells were ȱȱ¢ȱȱǯȱȱ ȱȱȱ Ȭȱ ȱȱȱȱ ȱȱȱȱ ȱȱȱȱȱȱȬǯǼ ȱȱǰȱ ȱ ȱȱȱȱȱ¢ǯȱȱęȱȱȱȱ ȱęǰȱȱęȱĚȱ ȱȱǰȱ¢ȱȱȱęȱ himself, and always focusing inward. In this way, he reached a spiritual perfection so ūŰŭ OVERVIEW OF TOLDOT intense that, coupled with his material success, it drew others to him instinctively.1 He had no need to seek disciples; disciples sought him. His charismatic spirituality even won ȱȱȱ ǰȱ ȱȱ¢ȱȱȱȱȱ¢ȱȱȱȬȬ ousy of his success and growing following.2 This is why this parashah is called Toldot, which means “descendants.” Adam, Noah, Shem, Abraham, Jacob, and even Terach, Ishmael, and Esau—all the central personalities ȱ ȯȱǰȱȱȱȱȱęȱȱȱǯȱȱȱȱ¢ȱȱ chronicle of Isaac’s lifework, as recorded in the single parashah that focuses on him, that is entitled Toldot. For only Isaac embodied and preached the approach that ensures lasting results, that produces disciples—one’s spiritual “children”—capable of standing on their own. ȱȱȱ Ȃȱȱ ȱȱȱȱȱȱĚȱ¢ȱȬȬ ȱȱȱȂȱǰȱ¢ȱ ȱȱ¢ȱȱ¢ȱȱȱȬȬ selves on their own. Thus, although the changes they made in their lives under Isaac’s ȱ ȱȱȬȱȱȱȱ¢ȱȂȱȱȱǰȱȱ ȱȱȱȱ¢ȱ¡ȱ ȱȱȱĞ¢ǯȱȱ ȱ them great heights, but could not keep them there; Isaac kept them where he took them, ȱ ȱȱ¡ȱȱȱ¢ȱȱ¢ȱȱ ȱȱ¢ȱȱȬȬ ize. Furthermore, by insisting that his audience elevate themselves in order to receive ȱǰȱ ȱȱȱě¢ȱȱȱȱȱȱ ęȱ ȱȱȱ ȱȱȱ¢Dzȱȱǰȱȱȱȱȱȱǯ Tȱȱ ȱȱȱȱ Ȃȱȱȱȱ ȱȱȱȱȱ ȱȱȬȬ marily emulate Abraham’s work, spreading Divine consciousness as widely as possible, ȱǰȱȱȱȱǰȱȱȱȱ ȱȱǯȱ¢ȱȬȬ seminating Divine consciousness depends on our own spiritual growth, for we cannot hope to inspire others if we allow our personal spiritual wellsprings to run dry. On the ¢ǰȱȱȱȱȱȱȱ ȱȱȱȬȱ¢ǰȱ the more they will be swept up by our enthusiasm, even if it is communicated to them only subliminally. Aȱ ȱȱǰȱȱȱ¢ȱȱȂȱȱ Ȃȱȱ ȱěȱ ȱȱȱȱȱȱ Ȃȱȱ ǯȱǰȱȱȱȱ¢ȱȱ Isaac’s approach renders it central to the prophetic vision of the messianic future. Until ȱȱǰȱ ǰȱȱǰȱȱȱ¢ȱȱȱȱ¢ȱ¢ȱȱ ȱȱȱȬ ȱ ǯ3 In the messianic future, in contrast, we will not have to reach out to the world; rather— The mountain of God’s House shall be exalted above the hills, and all nations ȱĚ ȱȱǯȱ¢ȱȱȱȱȱ¢ǰȱȃǰȱȱȱȱȱȱȱ mountain of God, to the House of the God of Jacob, that He may teach us of His ways so we may walk in His paths.” For the Torah will go forth from Zion and the word of God from Jerusalem.4 1. Below, 26:13. 2. ȱ ǰȱŘŜDZŗŜǰȱŘŜȬŘşǯ 3. Mishneh Torah, Melachim 8:10. 4. ȱŘDZŘȬřǯȱȱ ūŰŮ OVERVIEW OF TOLDOT The intense spirituality emanating from the Holy Temple in Jerusalem will draw the ȬȬȱȱȱȱȱDzȱȱȱ ȱȱȱȱȱȱȱ ¢ȱǰȱǰȱ ǰȱ ȱȱ ȱȂȱȱȱȱȱȱȬ ȱ ȱ to come to the Holy City to learn God’s will, thereby transforming the whole world into God’s home.5 5. Torah Or 17c; Likutei SichotǰȱǯȱŗǰȱǯȱŘŝȬŘşǰȱǯȱśǰȱǯȱŝŗȬŝŘǰȱǯȱŗśǰȱǯȱŗşŚȬŗşśǰȱǯȱŘśǰȱǯȱŗŘřȬŗřŖǯ ūŰů FIRST READING X ONKELOS W _ n Ë Qr rjq~L r rjq~wp¶Qr jns _jËÊ v Àp V o~j 25:19 r rjq~qu r jn qjs uoo n~j rl q r j n r ns~ r rj q~ Ë ]Ê j q¶j Or r¯ ] nr¶j q~wp¶T r nj ^ nj q 20 vr nj w~ p r ojqu n jz nju jq~qu r jn q qunr~ruql~o~u ju qu rj n _ rrË V l~L rl~Qq¸qÅnOnÁql~vrT o~ºj¶wq¶Rrj nwp~ ou r~ruql~rr j u or l~rl~ u uj n~j vr±n~ jË _ QnÁql~vr X RASHI W njznuq n r r z q p zr nzs jz rr{ roo p z rol r r zrrr r qu nu l~r r{ ojs lq r jns j su p o~j ro p zjj q p zr nj{ p r~o qu r jn q su p zjj rj r r j nu r q qr p z oj q r jn p~ ns r rjq~ nzs jz r jnj ol sj rr{oo q u jnn q qk~pp p z n j r j n p~ n s r rj q~ qs qj t r rj ~ q pu q ru nujn rj
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