"These are the generations of Isaac, the son of Abraham" (Genesis 25:19). Rashi comments simply: "these are Jacob and Esau, who are discussed in the portion." But Rebbe Elimelech of Lizhensk transforms this genealogical note into a theology of suffering and redemption.
Isaac represents Din—Divine Judgment. Abraham represents Chesed (Lovingkindness)—Lovingkindness. "These are the generations of Isaac the son of Abraham" means: after Judgment comes Lovingkindness. The righteous begin with suffering and end with peace. "Abraham begot Isaac" reverses it: after Lovingkindness comes Judgment—the pattern of the wicked, whose comfort is temporary.
Rebbe Elimelech then unveils a disturbing insight about how good and evil operate. The evil inclination does not begin by saying "go sin." It begins by saying "this is a mitzvah." It disguises transgression as righteousness. Meanwhile, the truly righteous sometimes commit what appears to be a transgression for a holy purpose—as the Talmud permits: "It is permissible to lie for the sake of peace" (Bava Metzia 24a).
The deepest layer of the teaching concerns the spiritual practice of "raising the Shechinah." The tzaddik (a righteous person)'s work is to elevate the final letter heh of God's name. Isaac "sowed in the land and found a hundred-fold" (Genesis 26:12)—which Rashi says was "for the purpose of tithing." Terumah (the tithe) can be read as terom heh—"raise the letter heh." The service of love and awe, expressed through one hundred daily blessings, is itself the raising of the Divine Presence.