Posted on 11/21/25
ואלה תולדות—These are the offspring of Yitzchok son of Avraham (בראשית כה יט)
Rashi informs that this refers to 'Yaakov and Esav who are discussed in the portion'.
All the commentaries wonder why Rashi felt it necessary to tell us what is self- evident?
The Torah later states regarding Yaakov, אלה תולדות—These are the offspring of Yaakov, then segueing to depict the episode of Yosef and his brothers, his children.
Nowhere, though, does the Torah portray, אלה תולדות אברהם—These are the offspring of Avraham.
Why the omission?
Zohar as well as Midrash Tanchuma Yashan, direct us to the verse in Breishis (2 4), that states, אלה תולדות—These are the products/chronicles of heaven and the earth, בהבראם—when they were created, and reveal how this word בהבראם when rearranging its letters spell, באברהם—in Avraham, teaching us that creation exists in Avraham's merit.
It seems clear that the enumeration of the children of Yitzchok and Yaakov are not intended as a record of their birth, but more intentionally, to depict the broader תולדות—'developments' of mankind in its pursuit towards שלימות—perfection of character.
Avraham, the epitome of חסד—kindness, led the mission in revealing to the world the notion of a single benevolent Creator, Who seeks only our benefit, providing our needs so we may develop ourselves into becoming inspired emulators of His kindness for the embitterment of humanity.
That objective was entrusted to Yitzchok to bequeath to his son Yaakov, who in turn would convey this privileged role to his offspring.
We are all continuing the unique role of Avraham in utilizing this material world as a vehicle to assist others, restraining from succumbing to its alluring temptations of selfish indulgence and power.
This stated goal becomes our uncontested right and privilege with the relinquishing of the title of the firstborn of Yitzchok, when in a moment of weakness, Esav surrenders to his carnal instincts and belittling the privilege of that sublime mission.
The late 16th century Turkish sage, Rav Yosef Tzarfati, notes in his collection of sermons entitled Yad Yosef, that this disgraceful sale of the firstborn's birthright, took place on the very day Avraham passed away, which he avers was on the Eve of Pesach.
Esav's lack of discipline proved himself unworthy of this elevated role. It is remarkable how this took place precisely on the day that Avraham's mission ended, having it directed to his son Yitzchok, who would hand over this mission years later to the capable hands of Yaakov.
There are many opinions who assert that the blessings conferred by Yitzchok upon his son Yaakov many years later, also took place on the 'Yahrtzeit' of Avraham, the Eve of Pesach.(פרקי דרבי אליעזר פרק לב ותרגום יונתן בן עוזיאל)
The Yad Yosef adds a brilliant interpretation of the five sins we are told Esav committed on the day he sold his birthright.
The Talmud reports that on the day Avraham departed this world Esav had committed five sins. He violated a betrothed maiden, he murdered, rejected a main tenet of faith in G-d, he denied the notion of the Revival of the Dead, and disgraced the birthright. (בבא בתרא טז:)
Yad Yosef goes on to allege that the bread that accompanied the lentil stew that Yaakov fed on Erev Pesach to the impulsive Esav was actually Matzah, as the Patriarchs observed Pesach. In Esav’s haste to eat it immediately rather than wait to consume it after nightfall on the night of Pesach, Esav violated the prohibition to eat Matzah on the Eve of Pesach.
The Jerusalem Talmud famously equates the impulsive eating of Matzah before its appropriate time with the recklessness of a groom who consummates his union with his bride after betrothal, yet halachically in her father's home, before having stood under the canopy of Nisuin, i.e. full entitled marriage.
The murder he did refers to the premature death of Avraham that was due to Esav’s callous sinning that G-d wanted to spare Avraham from experiencing in his lifetime, shortening his life by five years. Esav’s self-absorption prevented him from being sensitive to his grandfather’s feelings.
The tenet he rejected, the Yad Yosef suggests, was that which the great Rabbi Akiva asserted was the Klall Gadol B’Torah, a ‘great rule of Torah’, to love one’s fellow man. Esav who was capable of being so insensitive to his own grandfather’s honor on the day of his death was clearly one who would trample anyone who would interfere with his selfish desires.
Esav’s inability to hold on to the birthright was evidence that he lived by the notion that this physical world is all that exists, for if he pondered existence beyond this limited realm and the yearning to be attached to eternity, he never could have allowed himself to forfeit that which would have brought all his progeny benefits for eternity.
He thus denied a belief in any Revival of the Dead, a meaningful existence beyond our limited scope.
Finally, with no sensitivity or empathy for others, a life bereft of eternal values, he perceived himself as merely an insect in the framework of eternity unworthy of any meaning or purpose, just a beast of survival, the ultimate disgrace of elevated worthiness that every free-willed human possesses a birthright to experience.
The Torah avoided listing the specific sins Esav engaged in and focused on the corrupt behavior and flawed character they all stem from.
It all begins with an unshackled impulsiveness to quell one's hunger at all costs. From that failing Esav eventually lost any semblance of dignity and nobility.
The Holy Rebbe Elimelech of Lizhensk purports that the embedding of Avraham's name within the word בהבראם—when they were created indicates that through their deeds, the righteous can create new realities of 'heaven and earth' breaking previous harsh decrees from heaven from our previous existence.
Our maintaining the privilege of the 'birthright' is contingent on our not mimicking the attitudes of Esav, balancing properly on the tightrope that connects heaven to earth.
We can move heaven and earth in our quest for greatness, meriting a bounty of blessing, and utilizing it to selflessly promote the benevolence of our Creator.
May we carry with pride our role in living the legacy of our Avos!
באהבה,
צבי יהודה טייכמאן