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If I had to point to a single theme that comes up again and again in Parshat
HaShavua these days, I would say that it is the challenge of continuity. As Rav
Soloveitchik discusses at length in Abrahams Journeys, Avraham and Yitzchak,
together with their families, have been tasked with shaping the future of humanity.
They have a great vision about teaching the world about Hashem, and transforming
their pagan society into a Godly society, and a moral society. They do not want their
vision to be a private and personal one. They also do not want their vision to exist
only in their lifetimes. They want it to exceed the boundaries of their family and to
exceed the boundaries of time. They seek continuity. They have each been endowed
with tremendous kochot hanefesh, to enable them to fulfill this destiny, but the
playing field is not an easy one. At times it seems like they are making great
progress. Avraham, for example, earns the respect of Pharoah king of Mitzrayim,
who according to the Medrash, sends his daughter with Avraham to Canaan to be a
shifcha. He also earns the respect of Avimelech, ruler of Gerar, who seeks to have a
peace treaty with Avraham, as well as the local Chiti nationals, who call Avraham a
Nasi Elokim.
At other times though, it seems that the Avot stand entirely alone. The sale of
Mearat HaMachpela that you read so beautifully yesterday Tzachi, is a case in point.
Efron HaChiti, with all of his smooth talking and flowery language, seeks to take
advantage of Avraham. Maybe Efron feels that he can pull a fast one on the aging
Avraham. Maybe he loves money. Whatever his personal reasoning though, it seems
that he has not been affected by the great vision that Avraham has placed forth.
Efron does not hold himself to any measure of morality. Avraham though does not
falter. He does not lower himself to Efron and his tactics. Avraham takes the moral
high ground, placing himself alone at the top, but alone all the same.
In this weeks Parsha, Yitzchak is victimized by the Pelishtim. They cannot tolerate
seeing his success, as exhibited by all of his cattle and his many enterprises. They
stuff up the wells that Avraham had dug in his lifetime, filling them with dirt. It as if
they are saying: You Yitzchak, cannot continue to deepen the roots and to build on
the vision that your father began. We will divest you of this vision by stuffing it up.
Homiletically, they are replacing the water, the source, the Beer Mayim Chayim,
with useless and trivial dirt. They cannot tolerate continuity of the great vision.
Avimelech eventually demands that Yitzchak leave town.
Yitzchak trudges on, even under these difficult circumstances. He continues to send
his avadim to dig new wells, even though each time it renews the friction, leading to
a new set of altercations, and a new set of concessions. Yitzchak remains loyal to
the ethic of his father Avraham, even though his environment has become
increasingly critical and hostile.

Eventually, Yitzchaks servants dig a third well, named Rechovot, ki atah hirchiv
Hashem lanu ufarinu baAretz. This well is tangible proof of Yitzchaks success in
preserving the vision, against all the odds.
But the challenge of continuity, of permanence of the Avots vision, does not end
there.
Our Parsha goes on to present a new and more agonizing challenge the challenge
from within. Yitzchak and Rivkah become painfully aware that their son Esav is not
continuing in the steps of his illustrious family. He is not interested in pushing
humanity towards morality and connection to Hashem. He is an ish sadeh. His
wives are idol worshippers. His life choices place his very future, as a link in the
chain, in jeopardy, and he is unconcerned.
With the sale of the bechora and then the episode of the berachot, Yaacov
necessarily assumes the mantle of leadership of the family. Avrahams great vision
will be Yaacovs exclusive responsibility from this point on. For Yaacov too, it will
prove a lonely and difficult struggle. But like Yitzchak and Avraham before him, he
will persevere, because the benefits outweigh the risks. The Avots dream cannot be
compromised.
If I might, I would call this quest, the . Much like the roots
us in this physical world, the roots us and raises us at the same
time. It beholds us to connect to our past by pushing on, even when the surrounding
environment is hostile. Even when the rest of the world seems to be going in the
opposite direction, and even when the challenge might be coming from within our
own ranks.
Tzachi, you carry with distinction the names of two people who were so important to
Abba and I. Abbas Zaida, Mr. Yitzchak Hellinger and my Poppy, Mr. Simcha Cohn,
were people with tremendous commitment to the vision, to the continuity of Am
Yisrael. Even though they came from opposite parts of the world, and their life
experiences were so vastly different, this midda of was an essential
part of both their characters. Zaida was a survivor. He and Bubby came to Canada
from Czechoslovakia and Hungary, with little more than their deep faith and
tremendous tenacity to live on. They succeeded in raising a family that was
committed to Torah umitzvos, against all the odds. Poppy was a fourth generation
American, growing up in Baltimore, at a time when religious observance among
Jewish youth was hardly in style. But Poppy had tremendous commitment and
tremendous persistence. As a captain in the US Army during World War Two, and
later as a businessman in New York, Poppy stood for something and was not willing
to compromise on his religious values. He and Nanny therefore succeeded in raising
a family steeped in Torah and mitzvos, against all the odds. Just like Avraham,
Yitzchak and Yaacov, the benefits outweighed the risks.
Tzachi, this is an integral part of your oral Mesorah.

But there is something else as well.

Tzachi, at least on the Cohn side of the family, you are the first child to be born in
Eretz Yisrael in approximately 2,000 years. If I stop to think about it, it is just unreal.
In my mind, I see the image described by the midrash, of the Kohanim standing on
Har Habayis at the time of the churban, and in an act of desperation, throwing the
keys of the mikdash towards Shamayim to Hashem. All hope was lost. What will be
with the continuity of Am Yisrael? And yet, one mountain over, on Har Hatzofim, two
thousand years later, a little baby is born, a descendant of those Kohanim of old,
ready to take his place on the chain.
Sitting in shul yesterday, when you said the beracha of mesameach tzion bvaneha it struck me that this image is exactly what Chazal had in mind.
Tzachi, we thankfully live in a time and place, where the challenge of continuity is
not as menacing as the challenge that faced the Avot, or even that which faced your
great grandfathers. We do not take this for granted. It does however modify our
personal challenge though. The here in Eretz Yisrael is not just
pushing on in a vacuum, but also integrating. Your resolution and commitment to
live a life of learning and observance must necessarily be integrated with the
myriad of things and people that surround you. This takes not just courage, but also
sensitivity. It is our responsibility to demonstrate the tremendous relevance that
Torah has to our modern existence as a nation here in Eretz Yisrael.
Abba and I firmly believe Tzachi that you have what it takes to do great things. You
have so many midot that we admire your drive, your sensitivity to other people,
your dependability, your determination to see things thru, your inner sense of right
and wrong. In my minds eye I see you sitting at the kitchen table in the early hours
of the morning, little Hillel in your arms, quietly reviewing mishna. This is a picture
that reinforces to me the unique synthesis that you live of commitment coupled
with deep awareness and sensitivity to the people around you. I am confident that
these kochot hanefesh will serve you well as you chart your path in life. And we are
always here to help.