Parshat Toldos begins with the verse, "These are the offspring of Isaac son of Avraham - Avraham begot Isaac." Why the double language? Rashi says that Hashem miraculously made Yitzchak resemble Avraham so closely that the scoffers could not claim that Sarah conceived from Avimelech rather than from Avraham.
Dvir Kodsho
asks, since Avraham already had a son, why would the scoffers question his ability to father children? Further, since when does the Torah concern itself with what cynics think? The
Mesilot Bilvovom
adds, why are the scoffers asking the question now, when Yitzchak himself is a father, rather than at his birth?
Yitzchak's birth was miraculous. Sarah even nursed other babies and proved that she had indeed given birth. But now that Yitzchak himself was a father the people questioned his genealogy. They knew that the righteous Avraham had an evil son Ishmael, but the son's mother was the Egyptian Hagar. Now that Yitzchak had an evil son Esau, the cynics opined that Avimelech's genes must be at work. They conveniently forgot that Rivka herself was the daughter and sister of evildoers.
Dvir Kodsho
explains that to admit that Hashem had promised and had now fulfilled that promise with the birth of Yitzchak would have forced the scoffers to accept monotheism. The scoffers' goal was to avoid becoming believers.
This is the very purpose of cynicism notes Rabbi Frand. Basing his words on the teachings of Rav Hutner, he points out that cynicism is the very characteristic of Amalek and forms the basis of destruction and tearing down everything holy. It is
chillul
. But its counterpoint is
hillul
, finding sanctity in everything. There is a bit of cynicism in every one of us that the
yetzer hora
uses very effectively. If nothing has any real, pure value, then we absolve ourselves of any responsibility. We need not be inspired to grow and perfect ourselves. This trait of Amalek is the antithesis of everything Jewish.
Yet it is so easy to fall into the trap of mockery and cynicism, warns Rabbi Young. And by doing so, we rob ourselves and others of the will to be inspired and carry ourselves and our children forward. If we denigrate a rabbi's words, or mockingly call charity collectors
shnorers
, or speak disparagingly of a teacher, how can we inspire respect for Torah or for
tzedakah
in our children?
To counteract this, Rabbi Frand suggests developing the habit of being positive, being aware of what we are saying, and squelching the desire to make offhand cynical remarks.
The
Birkas Mordechai
asks, why are we not concerned with exactitude when Hashem says, "Let us make Man?" There can definitely be the implication that Hashem is not the sole Creator but is one God in concert with other gods. But Hashem is more concerned with the feelings of mankind than of His own honor.
Hashem wished to remove any possible suffering that Avraham would have and therefore arranged the further miracle that Yitzchak would look like a clone of his father Avraham. If Hashem was so careful of the feelings of Avraham, we must also be careful of the feelings of our fellow man. Rabbi Friefeld relates how Rav Chaim Soloveitchik spent two hours listening to a simple shoemaker pouring out his heart about his troubles. To this great Rabbi, alleviating a fellow Jew's suffering was as important as learning Torah.
According to
Ohr Gedaliah
, the scoffers could not understand how Yitzchak's attribute of awe and fear could be inherited from Avraham. It seemed to them to be more closely related to character of the despot Avimelech who understood fear and who relinquished Sarah after Hashem threatened him with punishment. But what the scoffers failed to realize was that although fear of punishment can motivate someone to do what the other wants, love can equally motivate. In that case, the fear is not for self, but for the other, for one does not want to disappoint or hurt the one he loves. This was the quality of the awe and fear associated with Yitzchak. This fear is truly the result of the same
ahavah
, love, that generates
chesed
, kindness. In this sense, Yitzchak was a true son of Avraham.
The scoffers went one step further. According to Rabbi Schorr, they used the very name to imply that Yitzchak was the son of Avimelech. After all, they claimed, laughter is itself mocking and unholy. However, while it is true that laughter can indeed profane the holy, we have the ability to elevate the mundane to holiness, and to experience joy and laughter in doing so. This indeed may be the greatest lesson of Yitzchak and his name, that we stand before Hashem in a physical, mundane world, yet we can recognize Him wherever we turn, and be joyous in His presence.