It is hard to imagine a more disparate couple than Yitzchak and Rivka, the quiet contemplative husband who would "meditate in the fields" (24:63), and the worldly, independent-thinking wife who “ran again to the well” (Breisheet 20:24). Yitzchak spent his entire life in the land of Israel, never traveling the world. He was, as our Sages describe him, "a pure offering", ready to sacrifice himself to G-d. He could see no evil in others, and thus could be easily fooled by both Eisav and Yaakov.
“Take your son, your only son, the one you love, v'lech lecha, and go for yourself to the land of Moriah” (22:2). So begins the command of G-d demanding the sacrifice of Yitzchak. After waiting so long to have a child with Sarah, Abraham was commanded to take his child and return him to G-d. In the face of such a command Abraham was silent—or shall we say speechless?—unable to comprehend the Divine will even as he arose early to carry it out.
"Vayigdal Haish, and the man grew up and grew more and more, until he became very big" (Breisheet 26:13). At first glance, this is a very strange verse. The Torah has just described Yitzchak's and Rivka's move to Gerrar (Yitzchak's place of birth) and the great wealth he acquired there. This move occurred after Eisav's sale of the birthright to Yaakov--an event that happened many years after the Torah, using the same terminology, tells us "vayigdelu hane'arim, and the young men grew up" (25:27).
One of the central motifs of the biblical narrative is food. Matzah, manna, mei merivah highlight the crucial role of food in shaping the course of Jewish history. The entire course of human destiny was changed due to Adam and Eve’s eating from the eitz hada'at.
There is no greater challenge than that of raising refined children. It is a task with so many variables and fraught with such difficulty that many a wonderful home produces children who do not follow in the paths of their parents.
It is quite evident that Yitzchak and Rivka had differences of opinion regarding the difficult task of raising their twin boys. Their contradictory assessments of Eisav and Yaakov continued to the end of their days. Rivka sensed that Eisav would not, could not, be rehabilitated from his nefarious ways, whereas Yitzchak never gave up hope that Eisav would ultimately remain a Jew.