Chasidut do Rodzaju 4:18

Still another angle from which to approach the opening line ‎in our Parshah would concentrate on the word ‎הוליד‎, begot, ‎instead of ‎ילד‎ “gave birth,” in the sense of doing more than ‎merely contribute semen. [Compare Genesis 4,18; (three times) ‎‎10,23; 10,24. et al.). Ed.] According to this the Torah used the ‎expression ‎אברהם הוליד‎ to indicate that Avraham’s influence to ‎Yitzchok’s being born extended to the next generation, i.e. he ‎had a share in Yitzchok’s ability to sire children, also. Moreover, ‎Yaakov, as we have stated elsewhere, served G’d under the ‎heading of the emanation ‎תפארת‎, “harmony,” a combination of ‎the two attributes of ‎חסד‎ and ‎גבורה\יראה‎. Our verse, by ‎commencing with the connective letter ‎ו‎, “and,” suggests that ‎due to Yaakov having been begotten by both Avraham and ‎Yitzchok, he was able to unify the two major characteristics of his ‎father and grandfather within his personality so that he could ‎serve his Creator by using both these attributes to the best ‎advantage, i.e. blending them into ‎תפארת‎, harmony. This ‎influence that Avraham was able to exert on the development of ‎his grandson Yaakov, is described by the Torah’s use of the ‎causative mode of the hiphil, by writing ‎הוליד‎ instead of ‎ילד‎.‎