“Eileh Toldot Yitzhak – These are the generations of Isaac..."
We’re looking at the very rich Parshat Toldot, the Parshah of Generations. It says, “V’eileh toldot Yitzhak ben Avraham – these are the generations or the offspring of Isaac, son of Abraham – Avraham holid et Yitzhak – Abraham begot Isaac. So right away we have a strange construction: it says that Isaac, or Yitzhak, is the son of Abraham, Avraham, then it says, Avraham begot Yitzhak. Well, obviously if Yitzhak is the son of Avraham, then of course Avraham begot Yitzhak. It seems redundant, right? So, we’ll come back to that question.
A little further down, it says that Yitzhak’s wife, Rivka, or Rebecca, became pregnant, and that “Vayitrotz’tzu habonim b’kirbah – the children were fighting inside her.” The children are the twins Yaakov and Esav, Jacob and Esau. Now, in many commentaries of the past, Yaakov and Esav represent some form of duality. Sometimes Esav is the body and Yaakov is the soul, sometimes Esav is earthiness and Yaakov is scholarliness, but most of the time, these dualities are framed as some form of bad and good. And just as Esav and Yaakov are fighting within Rivka’s womb, so too there’s the idea of a battle going on in each one of us between the Yetzer HaTov, the drive toward good, and the Yetzer HaRa, the drive toward evil.
This concept, that within us there’s a yetzer hatov and a yetzer hara, a good urge and a bad urge, is a basic Jewish spiritual concept, but I want frame it a little differently. Rather than the yetzer hara being the drive toward bad, I want to understand it as the drive toward dividing the world into good and bad. This is also pictured in another form at the beginning of the Torah, as the Eitz Daat Tov V’ra – the Tree of Knowledge of Good and Evil in the Garden of Eden. So that’s the Yetzer Hara, dividing the world into good and bad. And then, rather than the yetzer hatov being the drive to do good, I want to understand it as the drive to see the goodness in everything. This, of course, is the Eitz Hayim – the Tree of Life in the Garden of Eden, because when you’re able to see the goodness in everything, which means the underlying goodness of Being Itself, not pretending that violence is really nice, or that sad is really happy, but just tapping into the underlying goodness of simply Being, then it’s really like eating from the Tree of Life. There’s a simple bliss and spaciousness of this moment.
When we understand it that way, then we can see that we always need both Esav and Yaakov; we need Esav, we need to differentiate between good and bad, between nourishing food and poison, between getting up with the alarm and sleeping late, and so on. That’s why Esav is the hunter- going out and taking what he needs from the world. But, if that’s all we’ve got, then we’re totally identified with the mind, with agendas and judgment, and the Tree of Life is hidden behind the fiery sword of thoughts and feelings. So we also need Yaakov; we need to simply open to this moment, to taste the bliss of Being, which is why we came into being in the first place. If life is just a tragic struggle leading nowhere, then what’s the point, right? The point is, there’s a Garden of Eden within; there’s a Tree of Life with fruit to taste right now, if you’re open. That’s why Yaakov eventually gets renamed Yisrael, Israel, and B’nai Yisrael, the Children of Israel, are characterized by freedom, by coming out of Egypt, out of slavery. Because in this moment, there is no agenda, there is no movement, there is no time. There is only the blessed space of Being within which everything is unfolding, and you are that blessed space.
So, on this Shabbat Toldot, the Sabbath of Generations, may we surrender ever more deeply into Reality as it unfolds in this moment, making Presence an ever new habit in this generation, and live from the open heart, responding to whatever is needed. Good Shabbos!!