The Torah dedicates forty-three pesukim at the end of פרשת וישלח to a topic that appears to be insignificant. An elaborate list of the descendants of Esav, the family of Se’ir and the children of Edom are introduced with the phrase “ואלה תולדות עשו”. An identical wording concerning the descendants of Yishmael appears in the end of פרשת חיי שרה, “ואלה תולדות ישמעאל”, and we then read the listing of the sons of Yishmael. Once again it is perplexing that the Torah even mentions individuals who are not significant. Similarly, in both lists of descendants we are told almost nothing about any of them. The Torah, which is usually succinct, devotes many pesukim to descendants of individuals who will not carry on the legacy of Avraham. What are we to derive from the two lists of toldos, both of Yishmael and of Esav?
A similarity exists in the context of the descendants of Esav and Yishmael. Immediately following these toldos, we read about another set of toldos. We see פרשת חיי שרה concludes with the toldos of Yishmael and פרשת תולדות begins with “ואלה תולדות יצחק”. Furthermore, פרשת וישלח ends with “תולדות עשו” and is followed by פרשת וישב that begins with “אלה תולדות יעקב”. Apparently, the Torah is contrasting the genealogies of Yitzchak and Yishmael, and subsequently those of Yaakov and Esav. What is the meaning of this contrast?
Earlier in the Torah we read of another set of toldos, i.e. “אלה תולדות נח”. The meaning of the word toldos in that context is ambiguous. Rather than immediately listing the physical descendants of Noach, the Torah highlights that Noach was an “איש צדיק”. Rashi presents two interpretations as to why the Torah interjects that Noach was a tzaddik before telling us who his toldos were. According to one approach, the phrase “איש צדיק” is not a description of his toldos but rather it is modifying Noach himself. When a righteous person is mentioned, his righteousness should be highlighted, as is taught by the phrase “זכר צדיק לברכה”. Alternatively, Rashi suggests that the description of “איש צדיק” is actually referencing the toldos of Noach; the primary toldos of a person are one's righteous deeds. Rashi is teaching us that there are two ways to evaluate a person's toldos. There are a person’s biological descendants and there are one’s spiritual accomplishments which constitute one's legacy and are also a form of toldos.
By presenting the toldos of Yitzchak and Yishmael and then Yaakov and Esav next to one another, the Torah is juxtaposing these two elements. Yishmael has twelve physical descendants. The promise that he will be a father of a “גוי גדול”, a large nation, is fulfilled. Yet, these twelve descendants do not reach spiritual greatness. The Torah deliberately lists them quickly without elaborating upon any spiritual greatness because there was nothing to mention. They were physical toldos but never became spiritual ones. The toldos of Yitzchak follow, and here the Torah elaborates upon the spiritual legacy of Yitzchak. He is known as the blessed one of Hashem. It is he who follows in the path of Avraham and transmits that legacy to Yaakov. Although he had only two biological toldos, his righteous actions are his eternal toldos. Similarly, the great multitudes who are the descendants of Esav are nothing more than a list of names. There are no ma’asim tovim to relate about any of them. In contrast, the descendants of Yaakov will be known as “אתם המעט מכל העמים”, the smallest nation measured by demographics. Yet, it is Yaakov and his children's spiritual story that become the rest of the Torah. It is these contrasts that highlight the toldos of Klal Yisroel for eternity.
This dual definition of toldos relates to each of us in our dual roles in transmitting the mesorah. The words “ושננתם לבניך” is translated literally as obligating us to teach Torah to our biological children. In addition, Chazal teach us that “בניך” also refers to our talmidim. We can all influence others in various aspects of spiritual growth. During our lifetime we encounter many opportunities to influence spiritual toldos. Our ma’asim tovim, and especially those that inspire others, are our true toldos. May we always look to our Avos as role models as we write the story of both our physical toldos and the legacy of our spiritual toldos.
More divrei Torah, audio and video shiurim from Rabbi Sobolofsky