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Why does the Torah (תורה) use "Ve'ele toldos Yitzchok" (connecting to the previous section) when transitioning from the wicked descendants of Ishmael to the righteous Yitzchok and Yaakov? The shiur develops that the miracle proving Avrohom's paternity of Yitzchok—making him look identical to Avrohom to silence scoffers—retroactively validated Avrohom's paternity of Yishmael as well. This connection justifies the continuity expressed by the prefix "ve."
Rabbi Zweig opens with a fundamental question on the opening verse of Parshas Toldos. The Midrash Rabbah in Parashas Mishpatim teaches that the prefix "ve" (and) in "ve'ele" indicates continuation, while "ele" alone marks a break or distinction. When Parashas Noach begins with "Ele toldos Noach," the "ele" distinguishes Noach's righteous descendants from the wicked people listed at the end of Parashas Bereishis. Yet here, the previous parsha discusses the descendants of Keturah and Yishmael—all resha'im—and then introduces Yitzchok's descendants with "Ve'ele toldos Yitzchok." Why use "ve'ele" to continue from wicked descendants rather than "ele" to mark a break into the righteous line? The difficulty is compounded by the fact that Esav is included among Yitzchok's descendants. One might argue that "ve'ele" continues the pattern of resha'im because Esav appears here. But this creates a problem: why not say "ele" to distinguish Yaakov from the earlier resha'im, even if Esav is mentioned? The Torah (תורה) has to choose—either group the descendants as tzaddikim or as resha'im. The prefix "ve" suggests continuity with resha'im, while "ele" would emphasize the break represented by Yaakov. It would seem more appropriate to highlight Yaakov's righteousness than to link him to the previous wicked lines.
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Bereishis 25:19 (Parshas Toldos)
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