Terrifying Nakedness - (MYF) The original creation of תולדות in the world in which מדת הרחמים is to be connected to מדת הדין which takes the place of בראשית ברא אלקי"ם is terribly lacking because it lacks the וא"ו which as מדרש says is פוסל the original תוהו ובוהו. This is the פרשה in which those who were the carriers of מדת הדין בעולם: יצחק דינא קשיא ורבקה דינא רפיא need to reestablish that וא"ו to connect the לבוש וצידה of the world, the fake identity in a העלם עולם world of simulations and nonrealities * this is the world that needs to evolve into human beings with the same existential doubts about themselves as רבקה ויצחק both have: ותאמר רבקה אם כן למה זה אנכי and ויחרד יצחק חרדה גדולה עד מאד גדולה משל העקידה* the terror of facing mistakes – almost impossible to conceive of, to see life as one big mistake not just to be afraid of dying –that is the deepest terror, that almost everyone walks through lives terrified that if they thought about lives they would commit suicide too many contradictions too much to fear lying underneath the surface to much תוהו that shows up in the tears – the nature of תוהו in greek the chasm abyss of the very terror from not allowing ourselves to do תשובה because cannot conceive of looking close enough to realize how awful it is! It is this interrelationship and acceptance of oneself– the contradictions of psychology and absorption of the reptile in עקב vs ויתרוצצו giving up and trying to crush everything in you in order to survive – this becomes the true presence of מדת הדין in the world that allows us to laugh off the failures as יצחק אבינו himself does in providing the ultimate space for all the potential of בריאה which includes within it both ראשית: ראשית ישראל וראשית עמלק the holocausts and buildings of בית המקדש all of which come from the simple words given to רבקה in beginning of פרשה and transmitted by יצחק in the end of the פרשה: ולאם מלאם יאמץ and והיה כאשר תריד together define the nature of Jewish history and the history of the development of the psyche of every human being !
(BW) As paradigms of Middat HaDin, we would expect Yitzchak and Rivka to possess absolute clarity. Instead, we find them exhibiting the most profound doubts in terms of the course of Jewish history and their own psyches. Rivka’s existential crisis over the contradictions within her womb is mirrored by Yitzchak’s existential terror at realizing that everything he believed in had been a mistake. There are, however, two phenomena that allow Din to function in the presence of such frightening tohu: (1) the power of motherhood, wherein Rachamim that derives from rechem (womb) is able to provide space in the world for both Yisrael and all its horrific antitheses – i.e., Rivka as mother of both Ya’akov and Eisav. Yisrael survives and achieves its full potential not by crushing the primal serpent that Eisav represents, but by absorbing it. (2) the l’vush that clothes the underlying nakedness of reality. Whereas nakedness itself is generic, identifying the specific guises that obscure it becomes the role of Din. It is thus essential for Yisrael to become skilled in the recognition and practice of deception. With the foundations for a functional Din in place, the parasha is able to capture the vav whose initial absence in Creation negated the presence of tohu – “these (eleh) are the toledot of Heaven and earth…” – and insert it into the toledot of Yitzchak: “and these (v’eleh) are the toledot of Yitzchak ben Avraham…”

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