In the midst of the tochacha in Parshas Bechukosai there seems to be a lone pasuk of consolation, "Then will I remember My covenant with Yakov, I will remember also My covenant with Yitzchak, and also My covenant with Avraham, and I will remember the land" (Vayikra 26:42). Juxtaposing a pasuk of consolation in between the curses of the tochaha is not only thematically curious, it is also unprecedented and unique, because in the tochacha of Parshas Ki Savo there does not appear to be a corresponding verse of consolation. This prompts the Shelah Hakadosh to claim that even this pasuk of consolation is in fact part of the litany of castigations. He explains that the guilt of Bnei Yisrael is only deepened by their zechus avos and illustrious yichus. The very fact that they failed to learn from the example of Avraham, Yitzchak, and Yaakov, and to build upon the spiritual foundation that they inherited, further underscores their profound negligence and culpability.
For this reason, the Torah omits the name of Yaakov when tracing the lineage of Korach, as the pasuk states, "Korach the son of Yitzhar, the son of Kehas, the son of Levi (Bamidbar 16:1). Rashi comments, "it does not, however, make mention of Levi being the son of Yaakov, because as an act of mercy Yaakov asked that his name should not be mentioned in connection with their quarrels." How was Yaakov's request to withhold his name from Korach's roster of relatives considered an act of mercy? It seems that it would have been more merciful for Yaakov to petition that his name and merits be included together with Korach in order to protect him from punishment. The Radomsker Rebbe (Tiferes Shlomo, Derush for Rosh Hashanah) resolves, that any association with Yaakov would have only compounded Korach's iniquity because when a person hails from a prominent family adorned with role models the likes of Yaakov, and nevertheless acts inappropriately, the punishment he deserves is far more severe.
In this vein, the Torah states, "and they shall confess their iniquity and the iniquity of their fathers" (Vayikra 26:40). Why would the Jewish people include their fathers in the confession of their own personal sins? Rav Yitzchak Karo (Toldos Yitzchak) suggests that this reflects our tendency to excuse our own shortcomings by shifting the blame to our parents, which is precisely why this form of viduy was rejected and considered disingenuous. However, the traditional nusach of viduy actually begins, "but we, and our forefathers, have sinned," which implies that it is indeed appropriate to incorporate our parents into our own personal confession. But how do we have the audacity to pass judgement on our parents and to ask for forgiveness on their behalf? Perhaps the viduy is not discussing the individual actions of our parents but rather the notion that our sins implicate them as well and are potentially a betrayal of their lessons and legacy. The generational disappointment of righteous forefathers magnifies the sins of their progeny and therefore is rightly integrated into the process and language of viduy.
Many meforshim compare yichus to the number zero because yichus alone is inherently worthless. However, just like when a positive number precedes a zero its value is increased exponentially, and when a negative number is followed by a zero its value is diminished even further, so too, when a person keeps the Torah and the mitzvos in the footsteps of his ancestors his actions are enhanced by their legacy, at the same time, when he stumbles and falls, the family name comes crashing down on top of him. Therefore, it is incumbent upon every Jew to consider not only their own actions, but to appreciate the responsibility that they have to the past and the yoke of yichus.
The Yalkut Shimoni (Bamidbar 684) relates that at the time of Kabbolas HaTorah the other nations of world complained to Hashem that He was showing favoritism to the Jewish people. Hashem replied that the Jews were uniquely qualified to receive the Torah because they alone possess a sefer yuchsin - a list of their ancestors. How was this response satisfactory? Why is nepotism preferable and more palatable than favoritism? Perhaps the importance of the sefer yuchsin was not represented by the names that it contained but rather by its very existence in the first place. Only the Jewish people were able to produce a sefer yuchsin for they alone cherished the memory of their ancestors while the other nations of the world were busy discarding and decrying them. Since the Torah is a "heritage" (Devarim 33:4), and not an inheritance, Hashem could only trust that the Torah would be preserved intact for the next generation by the Jewish people because they alone have a fidelity to the past.
Amongst the blessings in Parshas Bechukosai, the pasuk states, "You will eat very old produce" (Vayikra 26:10). How is it a blessing to eat very old food, isn't fresh food better? One of my talmidim who worked in the food service industry once humorously suggested, that since catered food is usually not too fresh, maybe the nature of the blessing is to have an abundance of catered food. However, Rav Dov Weinberger (Shemen Hatov) proposes that the blessing refers to having an appreciation for the past and deriving enjoyment from that which is old, instead of constantly lusting after that which is new and more modern. Indeed, only if we understand our responsibility to the past, and embrace the yoke of yichus, can we be faithful stewards of the Torah and successfully pass on our tradition to the next generation.