Parashat Toldot: What If One Prayer Could Change Generations?

Good morning to everyone, and chodesh tov.I’m sending this a little early so you can listen before Shabbos.May this be a month of light, joy, besorot tovot, and good health for everyone.

May this be lilui nishmas Rav Shlomo ben HaRav Yitzchak.

Toldot — Children, Generations, Consequences

The parasha this week is Toldot, which can mean children, generations, or consequences — the toladot, the results of what we do.The message of the parasha is the importance of transmitting values to our children, and realizing that all actions — even our thoughts — influence future generations.

Yitzchak and Rivka were childless for 20 years. They both went to Har HaMoriah to pray. The Torah says:

• “Vaye’etar Yitzchak laHashem lenochach ishto” — he stood opposite his wife and prayed.

• Then: “Vaye’ater lo Hashem” — Hashem answered his plea.

The word vaye’ater appears nowhere else regarding prayer. Chazal explain it comes from eter — a pitchfork used to turn over hay. The farmer keeps turning until the desired result is reached.So too, sincere, persistent tefillah can overturn any situation.

Every heartfelt prayer reaches the Kisei HaKavod. We may not see results immediately, but every tefillah matters.

This is especially true when parents pray for their children and future generations. Even when things appear difficult, vaye’ater reminds us that tefillah can turn everything around — even if the result comes later than we hoped.

So many tefillot were offered for the release of the hostages. They weren’t released at the time we wished, but every tefillah reached Shamayim.

Lenochach — Gratitude as the Foundation

What does lenochach mean? It means Yitzchak and Rivka stood opposite each other, praying with different thoughts yet united in purpose.

The Midrash teaches that lenochach alludes to the first recitation of Nishmat Kol Chai:

• Lamed — lomar (to say)

• Nun — nishmat

• Kaf — kol

• Chet — chai

Even in challenging times, the foundation of tefillah is gratitude.When we thank Hashem for every breath, every limb, and every kindness, our tefillah gains its power.

Vayitrotzetzu — The Struggle Within Rivka

When Rivka becomes pregnant, the Torah says: “Vayitrotzetzu habanim” — the children struggled inside her.

Chazal teach that safra and sayfa — the book (Torah) and the sword — came into the world together. Good and evil appear intertwined.

Esav is born admoni, red and full of hair. Chazal say this reflected destructive tendencies already present in the womb.David HaMelech was also admoni, but with beautiful eyes — meaning he channeled everything toward Torah.

Esav represents the self-made man who feels “finished,” with no need to grow.Yaakov holds the akev — the heel — symbolizing humility, long-term vision, and preparation. He becomes the yoshev ohalim, the dweller in the tents of Torah.

The Soup, the Birthright, and Long-Term Vision

At age 15 — the day Avraham dies — Esav returns from the field after killing Nimrod and taking Adam’s ancient garments, which gave power over animals.

Yaakov is preparing lentil soup for Yitzchak. Esav sells the birthright because he despises it — vayivez Esav et habechorah.

Yaakov asks: Who will continue our father’s spiritual path? Esav cares only for instant gratification — “hal’iteni na,” pour the red soup into me.

Rejecting spirituality has consequences. Just as good middot pass on to children, so too can rejection of emunah — eventually producing someone like Amalek.

The Hasid and the Merchant — A Lesson in Appreciation

A poor Hasid with three daughters is told by his Rebbe to accept the first business offer he receives. A wealthy merchant mocks him and sells him his portion of Olam Haba for one ruble, signing a document.

When the merchant’s wife hears, she panics:“You sold your Olam Haba? Buy it back or I want a divorce!”

He begs the Hasid to return it. Offers rise from 1,000 to 10,000 rubles — still no.They go to the Rebbe, who rules he may repurchase it only if he pays 100,000 rubles to marry off the Hasid’s daughters.

The moral: A person who despises spirituality sells it for a ruble — but once he realizes its worth, he’ll give everything for it.

The Wells of Yitzchak — Spiritual Legacy

Yitzchak, though successful, leaves when the Plishtim fill Avraham’s wells. He reopens them — continuing his father’s legacy.

Springs are natural; wells are man-made. Water symbolizes Torah; wells symbolize uncovering spiritual depth.

The Ramban teaches the three wells represent the three Batei Mikdash:

• Esek — struggle → First Temple

• Sitnah — hatred → Second Temple, destroyed through sinat chinam

• Rechovot — spaciousness → the Third Temple, the one built by Hashem

May we merit to see it soon.

The Berachot — Worthiness and Prophecy

Yitzchak wanted to bless Esav materially so Esav could support Yaakov, freeing him for Torah.Rivka, with ruach hakodesh, knew Esav would never share. She instructs Yaakov to take the blessings.

The blessing begins with “ve’yiten” — with a vav — meaning blessing continues only when the recipient is worthy.

When Yaakov enters, Yitzchak senses the fragrance of Gan Eden. He asks repeatedly, “Are you really Esav?” because he feels Yaakov’s spiritual presence.

Chazal teach that Yitzchak says “beni” eight times — paralleling David HaMelech’s eight cries for Avshalom, elevating him through Gehinnom and into Gan Eden.So too, Yitzchak’s tefillah elevates the spark of good in Esav, allowing future tzaddikim like Rabbi Akiva and Ovadiah to come from him.

“Va’yarach et begadav” can be read bogedav — his traitors.Even the lowest Jew contains a spark of holiness. Never give up.Ba’alei teshuvah can rise even higher than the perfectly righteous.

A Modern Story — The Seat on the Bus

A young girl on a bus offers her seat to a well-dressed woman. They speak, and the girl shares that she’s sick and has been trying for months to see a certain doctor.

The woman is exactly that doctor. She helps her — and the girl eventually recovers.

Chodesh tov and a wonderful Shabbos.

Sending all my love from Yerushalayim.