Parshas Toldos is the one parsha that focuses on Yitzchak Avinu. We see the special hashgacha pratis that accompanied him. Unlike his father who in the face of the adversity of famine went down to Egypt, Hashem prohibits the holy Yitzchak from leaving the Holy Land. In just that year of famine we read "Vayizra Yitzchak bo'oretz ha'hee vayimtza bashana ha'hee me'ah shearim vayevaracheihu Adonay - Yitzchak sowed in that land, and in that year he reaped a hundred fold, thus had Hashem blessed him" (Breishis 26:12.) I'd like to focus on the nature of the blessings that Hashem bestowed on Yitzchak.
Thrice in parshas Toldos Hashem blesses Yitzchak. The first two are most special, but they are what one might characterize as "left handed compliments". In the first blessing (26:4) Yitzchak is assured that his offspring will be like the stars, and they will possess the land. Why? (26:5) "Eikeve asher shoma Avraham b'kolee vayishmor mitzvosai, chukosai, v'Torosai - because Avraham obeyed My voice and observed My safeguards, My commandments, My decrees and My Torah's." While it is quite explicit that Yitzchak is assured an incredible inheritance, Hashem is not necessarily blessing Yitzchak because he has earned it or deserves it. The second time that Yitzchak is blessed follows the same pattern. In (26:24) Hashem appears to him that night and said "Anochi Elohei Avraham Avicha al tira ki itcha anochi u'bairachticha v'hirbeisi es zaracha ba'avor Avraham avdee - I am the G-D of your father Avraham, fear not for I am with you, I will bless you and increase your offspring because of Avraham my servant." Once again, Yitzchak is assured of a bright future, but not as a reward for any personal accomplishments.
This formula of beracha changes with the third beracha (26:28). Here the Torah expresses the success that Yitzchak has experienced, and the notice thereof amongst the community at large, as articulated by Avimelech king of the Plishtim, "Ra'oh ra'enu ki haya Adonai imach - we have indeed seen that Hashem has been with you." Here there are no strings attached. This time Yitzchak is noteworthy of blessing independent of his illustrious father. What has transpired between the second and the third blessing to manifest this change?
The Seforno in his commentary (26:5) posits the following exciting thesis: when Hashem explains to Yitzchak the first time that he is being blessed in the merit of his father, since his father "v'yishmor mishmarti - observed my safeguards", this does not refer to the stringencies and exactitude in which Avraham fulfilled mitzvos, rather it refers to Avraham partnering with Hashem in advancing and emulating His ways, as referenced by Psalms (25:10) "all the paths of Hashem are kindness and truth". Avraham did so by extending exemplary hospitality and educating the masses regarding monotheism, as the Torah testifies (12:8) "V'yikrah b'shaim Hashem", which is understood by the Ramban to mean that he preached to whoever would listen.
What changes now in the life of Yitzchak, notes the Seforno, is that after the second blessing the Torah highlights (26:25) "Vayiven shom mizbeach vayikra b'shem Adonai - he built an alter there, invoked Hashem by name". Now Yitzchak entered and extended the family business of outreach. Now he is worthy of beracha independently. Moreover, the Seforno explains that we do not ever find Yaakov being blessed in the merit of his father because the description of Yaakov as an (25:27) "Ish tom yoshev ohalim - a wholesome man, abiding in tents" indicates that he both studied and taught knowledge and Torah to the masses, especially at the yeshiva of Shem and Aiver which was the center of spirituality of its day, and as such always independently merited beracha.
A most important lesson emerges from the Seforno. In order to get beracha one has to give. Commenting on the familiar verse in Aishes Chayil (Mishlei 31:26), "V'toras chesed al l'shonah - and the Torah of kindness is her tongue". The Talmud (Sukkah 49b) comments that a Torah that is shared is a Torah of chesed, and one that is not shared is lacking chesed.
The entering of Yitzchak into the kiruv industry portrays the immutable principle that kiruv-outreach is an endeavor that is open to all and, more succinctly, incumbent on all. One does not have to be an outreach professional to reach out and touch someone. Each and every person who is observant of Torah and mitzvos can by their very persona positively communicate and transmit Torah values and mores. The Talmud (Yoma 86a) understands that the obligation to love Hashem (Devarim 6:5) is not limited to one's own individual relationship with Him, but also requires that as a result of one's pleasant demeanor and manners, others come to love Hashem through you. Thus, the workplace can serve as a positive environment for outreach.
The responsibility of kiruv is certainly included in the Biblical verse (Devarim 22:2) where the Torah obligates a Jew to return a lost object to his fellow. The Talmud (Sanhedrin 73a) deduces that if one must return a monetary object, certainly they must restore if possible ones physical health. The logical but fundamental extension is that one must also endeavor to return the next person's soul to its pristine spiritual state. Avraham's nature was most different than that of Yitzchak. This is precisely what the Torah is teaching us, that each individual in his own way should consciously engage in outreach to the not yet affiliated and not yet observant.
Finally, the lack of time is no excuse. Rav Moshe Feinstein zt"l (Igros Moshe, Evan Haezer 4:26) states that just as one is obligated to tithe their physical resources, so too are they obligated to invest a tenth of their time and activities to enhance and enrich the Torah life of others. Oftentimes one's hosting guests for a Shabbos or Yom Tov meal can make a significant impact on their lives. I'm not sure that kiruv came easily or naturally to Yitzchak, but I do know that it made a significant and blessed difference in his life.