Introduction:
 
The beginning of this chapter concludes the final sidra of Toldot (Generations) with Yitzchak giving Yaakov yet another blessing and sending him to Laban at the request of Rivkah. The remaining portion of the chapter begins Vayeitzei (and he went out) and records Yaakov’s dream of the stairway/ladder connecting heaven and earth. This dream reveals a great deal concerning the character of God and the future Messiah. The rich symbolism in this story illuminates our understanding of Yaakov’s journey and gives us insight into the future relationship between God and Israel.
 
וַיִּקְרָ֥א יִצְחָ֛ק אֶֽל־יַעֲקֹ֖ב וַיְבָ֣רֶךְ אֹת֑וֹ וַיְצַוֵּ֙הוּ֙ וַיֹּ֣אמֶר ל֔וֹ לֹֽא־תִקַּ֥ח אִשָּׁ֖ה מִבְּנ֥וֹת כְּנָֽעַן:1
2 ק֥וּם לֵךְ֙ פַּדֶּ֣נָֽה אֲרָ֔ם בֵּ֥יתָה בְתוּאֵ֖ל אֲבִ֣י אִמֶּ֑ךָ וְקַח־לְךָ֤ מִשָּׁם֙ אִשָּׁ֔ה מִבְּנ֥וֹת לָבָ֖ן אֲחִ֥י אִמֶּֽךָ׃
 
1 So Yitzchak (He laughs) called for Yaakov (Follower at the heel), blessed him, and instructed him saying, “Don’t take a wife from the daughters of Canaan (lowland).
2 Arise, go to Paddan-aram (Field of Aram, Route to Aram, Elevated rescue), to the house of B’tuel (Daughter of God, Abode of God), your mother’s father, and take for yourself a wife from there, from the daughters of Laban (White, righteousness), your mother’s brother.
 
We begin this chapter with Yitzchak reaffirming the blessing. Yaakov had been left with no other option but to trick Yitzchak into giving him the blessing of the first born, which as we have previously understood, rightfully belonged to Yaakov. Now, however, Yitzchak blesses Yaakov of his own free will, thus establishing the previous blessing and adding to it. The words of the blessing are articulated in verse 3 of this chapter.
 
The פְּשָׁט peshat, plain meaning of the text is clear: “Don’t take a wife from the daughters of idolatry. You are to go to your mother’s family to get a bride from our bloodline,” that is, the bloodline through which HaShem has chosen to perpetuate His plan of salvation for humanity.
 
“Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, for they will turn your children away from following me to serve other gods, and HaShem’s anger will burn against you and will quickly destroy you.”
 
–Devarim (Deuteronomy) 7:3-4
 
“Do not be unequally yoked together with unbelievers. For what common union do righteousness and wickedness share? Or what fellowship can light have with darkness?”
 
–2 Corinthians 6:14 [Author’s translation]
 
There is also a רֶמֶז remez, a hint at something more and a סוֹד sod, a mystery, present in the text. The Hebrew proper nouns used allude to a spiritual truth that acts in unity with the physical reality. The following is a reading of the text using the meanings of the various proper nouns:
 
“The joy filled One laughed, and calling for the one who followed at His heel, He blessed him, and instructed him saying, ‘Don’t take a wife from the daughters who dwell in low places. Arise, and go to the place where you will be elevated and rescued, to the house where God dwells, the house of your mother’s Father, and take for yourself a wife from there, from the daughters of righteousness, your mother’s Brother.’”
 
To be clear, The Joy filled One is HaShem, the follower is the children of Israel (Yaakov), the wife-to-be, is a servant of HaShem born of the blood of Israel, and Rivkah the mother, whose name means captivating, is the daughter of HaShem. Thus, HaShem is the Father, and the Righteous One to whom the daughter is spiritually born is the Mashiach (Yeshua: God the Son), who is fully God and fully human and is descended from Rivkah’s Fathers’ bloodline, both her physical father and her heavenly Father.
 
These opening verses are also pretext to what is about to unfold, that Yaakov will meet Righteousness Himself in an Elevated place, and will name a place Beit El (House of God) in remembrance of this divine encounter.
 
3 וְאֵ֤ל שַׁדַּי֙ יְבָרֵ֣ךְ אֹֽתְךָ֔ וְיַפְרְךָ֖ וְיַרְבֶּ֑ךָ וְהָיִ֖יתָ לִקְהַ֥ל עַמִּֽים׃
4 וְיִֽתֶּן־לְךָ֙ אֶת־בִּרְכַּ֣ת אַבְרָהָ֔ם לְךָ֖ וּלְזַרְעֲךָ֣ אִתָּ֑ךְ לְרִשְׁתְּךָ֙ אֶת־אֶ֣רֶץ מְגֻרֶ֔יךָ אֲשֶׁר־נָתַ֥ן אֱלֹהִ֖ים לְאַבְרָהָֽם׃
5 וַיִּשְׁלַ֤ח יִצְחָק֙ אֶֽת־יַעֲקֹ֔ב וַיֵּ֖לֶךְ פַּדֶּ֣נָֽה אֲרָ֑ם אֶל־לָבָ֤ן בֶּן־בְּתוּאֵל֙ הָֽאֲרַמִּ֔י אֲחִ֣י רִבְקָ֔ה אֵ֥ם יַעֲקֹ֖ב וְעֵשָֽׂו׃
 
3 Now may El Shaddai (God Almighty, Protector, All Sufficient) bless you, and make you fruitful and multiply you so that you will become an lik’hal (assembly) of peoples. 4 And may He give you the blessing of Avraham (Father of many nations), to you and to your seed with you that you may take possession of the land of your sojourn, which God gave to Avraham.” 5 Then Yitzchak sent Yaakov away and he went toward Paddan-aram, to Laban the son of B’tuel the Aramean (Ha-aram, Exalted, Person of Aram), the brother of Rivkah, the mother of Yaakov and Esau.
 
This blessing is a continuation of the covenant blessing of Avraham (17:1) and uses the covenant Name of God, “El Shaddai” (God the Almighty Protector, All Sufficient). There can be no doubt that the covenant made by God with Avraham, while he slept, is being reaffirmed specifically to Yaakov and the ethnic people of Israel (1 Chronicles 16:13-18; Psalm 105:9-12). This covenant blessing is not reliant on the children of Israel acting a certain way, rather it is entirely reliant on HaShem (YHVH: Mercy), El Shaddai (God Almighty).
 
The use of the Hebrew לִקְהַל lik’hal (assembly) denotes a diverse people of the same bloodline. That is, the tribes of ethnic Israel.
 
This blessing is given as an extension of the former blessing (27:28), meaning that the blessings of prosperity would take place in the land of Israel, whereas Esau’s blessing would be fulfilled elsewhere (Rambam re: 27:39).
 
Yitzchak states explicitly here that he is conveying upon Yaakov, “The Blessing of Avraham,” and thus, he restates the primary aspects of that blessing.
 
It’s important to note that there is no mention of Yaakov being sent away with any wealth. In fact, it seems clear from his status while in Laban’s company: that Yaakov arrived in Charan devoid of wealth. This is unusual, given that the birth-right entitled him to the majority share of the family wealth. However, Yitzchak had not yet died and it seems that Yaakov’s parents expected his journey to mirror Eliezer’s journey to retrieve a bride for Yitzchak. Thus, they expected Yaakov to return in a reasonably short space of time. Given the tradition of a one-year engagement, this would place his expected return within two years.
 
The reason for the obvious statement, “Rivkah, the mother of Yaakov and Esau” is to emphasize the fact that while the sons are of the same blood, it is the one chosen who becomes heir. His name being listed first in order contrary to the birth order. Election originates from God and is not subject to human desire. Yaakov has not earned his position, to the contrary, it is by the grace of God and through election that Yaakov has come into the blessing.
 
6 וַיַּ֣רְא עֵשָׂ֗ו כִּֽי־בֵרַ֣ךְ יִצְחָק֮ אֶֽת־יַעֲקֹב֒ וְשִׁלַּ֤ח אֹתוֹ֙ פַּדֶּ֣נָֽה אֲרָ֔ם לָקַֽחַת־ל֥וֹ מִשָּׁ֖ם אִשָּׁ֑ה בְּבָרֲכ֣וֹ אֹת֔וֹ וַיְצַ֤ו עָלָיו֙ לֵאמֹ֔ר לֹֽא־תִקַּ֥ח אִשָּׁ֖ה מִבְּנ֥וֹת כְּנָֽעַן׃
7 וַיִּשְׁמַ֣ע יַעֲקֹ֔ב אֶל־אָבִ֖יו וְאֶל־אִמּ֑וֹ וַיֵּ֖לֶךְ פַּדֶּ֥נָֽה אֲרָֽם׃
8 וַיַּ֣רְא עֵשָׂ֔ו כִּ֥י רָע֖וֹת בְּנ֣וֹת כְּנָ֑עַן בְּעֵינֵ֖י יִצְחָ֥ק אָבִֽיו׃
9 וַיֵּ֥לֶךְ עֵשָׂ֖ו אֶל־יִשְׁמָעֵ֑אל וַיִּקַּ֡ח אֶֽת־מָחֲלַ֣ת׀ בַּת־יִשְׁמָעֵ֨אל בֶּן־אַבְרָהָ֜ם אֲח֧וֹת נְבָי֛וֹת עַל־נָשָׁ֖יו ל֥וֹ לְאִשָּֽׁה׃
 
6 Now Esau (Hairy) saw that Yitzchak (He laughs) blessed Yaakov (Follower at the heel) when he sent him to Paddan-aram (Elevated ransom, Field of Aram) to take for himself a wife from there, when he blessed him and instructed him saying, “Don’t take a wife from the daughters of Canaan.” 7 Yaakov listened to, understood, obeyed his father Yitzchak and his mother and went toward Paddan-aram. 8 Then Esau saw that the daughters of Canaan were contemptible in his father Yitzchak’s eyes. 9 So Esau went to Ishmael (Hears God) and took Machalat (stringed instrument), the daughter of Ishmael, Avraham’s son, Nebaiot’s (Fruitfulness) sister for his wife, in addition to his other wives.
 
Esau, having witnessed the second blessing bestowed upon Yaakov by his father Yitzchak and hearing his father’s instruction regarding where Yaakov should seek a bride, now attempts to gain back some respect from his parents by marrying someone more suitable. Tragically Esau misses the point altogether. He does not act to divorce his idolatrous wives, rather he adds to his retinue, seeking to merge his father’s faith with the false gods of Canaan. Ironically, by marrying a daughter of Ishmael, he is aligning himself with the enemies of God and of Israel. Therefore, Esau, seeking to curry favour with man, affirms his rejection of God.
 
Parashat Vayeitzei (And he went out):
 
The following events are a wonderful testimony to the grace of God. Yaakov has not set out seeking God but He has gone with God’s blessing. Yaakov, who spoke to his father saying, “HaShem your Elohim,” has yet to meet HaShem face to face. He knows of HaShem because of the generational faith passed on to him from his father Yitzchak, and Yaakov is also a man of study, having researched and memorized the history of HaShem’s dealings with his forebears. However, his knowledge is according to earthly record, he has yet to encounter the living Word, the present Creator of the Universe in intimate relationship. We observe that although Yaakov was not searching for HaShem, HaShem comes to him. We add to this that HaShem asks nothing of Yaakov, but that Yaakov wants to respond, and so he makes a vow, not as a bargain but as a show of his desire to know HaShem intimately.
 
“Elohim demonstrates His own love for us in this: While we were still sinners, Messiah (God with us) died for us.”
 
–Romans 5:8 [Author’s translation]
 
10 וַיֵּצֵ֥א יַעֲקֹ֖ב מִבְּאֵ֣ר שָׁ֑בַע וַיֵּ֖לֶךְ חָרָֽנָה׃
11 וַיִּפְגַּ֨ע בַּמָּק֜וֹם וַיָּ֤לֶן שָׁם֙ כִּי־בָ֣א הַשֶּׁ֔מֶשׁ וַיִּקַּח֙ מֵאַבְנֵ֣י הַמָּק֔וֹם וַיָּ֖שֶׂם מְרַֽאֲשֹׁתָ֑יו וַיִּשְׁכַּ֖ב בַּמָּק֥וֹם הַהֽוּא׃
 
10 Then Yaakov left Beer-Sheva (Well of sevenfold oath) and went toward Charan (Scorched mountain). 11 And he had an encounter in the place and stayed there, for the sun had set. So, he took from the stones of the place and put them by his head and lay down in the place.
 
Yaakov has come to Beit El (Bethel), however, the text hints (remez) at the location of the destination which is about to be revealed in the dream that follows, saying, הַמָּקוֹם Ha-makom (The Place), which is a name for the Temple Mount, Moriah.
 
The Sages interpret the Hebrew וַיִּפְגַּע vayif’ga, “and he had an encounter,” to mean, “and he prayed” (Job 21:15, 36:32, Isaiah 53:12, 59:16, Jer. 7:16, 15:11, 27:18, 36:25). Based on this interpretation the Sages say that Yaakov instituted the עַרְבִית Ar’viyt a.k.a מַעֲרִיב Ma’ariv, evening prayer service. This translation of וַיִּפְגַּע vayif’ga (פגע paga) is however, relatively rare when compared to its contextual meaning throughout the remainder of the text of the TaNaKh (OT), and it is not used this way elsewhere in the Torah. When we add to this that there is nothing in the text to indicate that Yaakov is intentionally seeking God, we must conclude that the more common meaning, “encountered, met” is the correct interpretation.
 
We note that Yaakov takes from the stones (Plural) and lays his head on them. However, later in the text he takes the stone (singular) and sets it as a memorial.
 
The Sages tell a מָשָׁל Mashal (parable) regarding the stones, saying that the stones argued over who would be the pillow for the righteous head of Yaakov. As a result, God is said to have combined them into one stone. While this is not a historical fact, the meaning can be seen in the simple symbolism of the many stones becoming one (אחד echad). Thus, the tribes of Israel, an assembly (לִקְהַל lik’hal) of blood related peoples, become אחד echad, one people.
 
12 וַֽיַּחֲלֹ֗ם וְהִנֵּ֤ה סֻלָּם֙ מֻצָּ֣ב אַ֔רְצָה וְרֹאשׁ֖וֹ מַגִּ֣יעַ הַשָּׁמָ֑יְמָה וְהִנֵּה֙ מַלְאֲכֵ֣י אֱלֹהִ֔ים עֹלִ֥ים וְיֹרְדִ֖ים בּֽוֹ׃
 
12 He dreamed, and suddenly, there was a stairway/ladder standing upright on the land and its top reaching to the heavens—and suddenly, messengers/angels of Elohim ascending and descending!
 
This dream initiates a section of the text that takes place after sundown. A section that is, in its entirety, focused on Yaakov’s dream and the place seen in it. This section covers verses 12 through 17 and concerns the subject of the dream, which is the סֻלָּם sulam, ladder/staircase, often called, “Jacob’s ladder.” Although, what becomes clear is that it is HaShem’s ladder/staircase, which is the gate/doorway to the heavens (a figurative way of saying, it is the means by which humanity can be reconciled to God).
 
So, what is the ladder/staircase? Yeshua answers this question by saying:
 
“Hinei, Behold, I tell you the truth, you will see ‘the heavens open, and the messengers of Elohim (God) ascending and descending on (Gen. 28:12) the Son of Man.”
 
–Yochanan (John) 1:51 [Author’s translation]
 
“Son of Man,” is a messianic reference from the writings of the prophet Daniel (Dan. 7:13; 8:17). Thus, Yeshua is saying that He is the ladder/stairway which is pictured in Yaakov’s dream. Yeshua is the gateway/doorway to right relationship with God the Father, Who stands atop the ladder, and both beside and above Yaakov in his dream. God is before us, beside us, below us and above us, and if we are willing, He will dwell in us.
 
For contextual purposes it is wise to read the entire first chapter of Yochanan’s (John’s) Gospel, which illuminates the Person and role of Yeshua as עמנו-אל Imanu-El, God with us.
 
It makes sense that the location and imagery of Yaakov’s dream should be understood to be a figurative vision correlating to the future physical Temple on Mount Moriah in Jerusalem, because it is also a vision that connects Jacob and the people of Israel to the Heavenly משכן Mishkan (Meeting place) that is yet to descend, that is, God Himself dwelling with us, as recorded in the Revelation given to Yochanan/John:
 
“I saw no temple in the city (New Jerusalem): HaShem El Shaddai and the Lamb will be its Temple”
 
- Revelation 21:22 [Author’s translation]
 
This text also has a lovely connection to the modern state of Israel and its Aliyah (right of return/going up) law, which affectionately labels new groups of Jewish immigrants to the land of Israel, עֹלִים Oliym, ascending ones. From a messianic standpoint this is a living prophetic sign pointing to the reconciliation of all Israel, the Jewish people, chosen, ethnic (Romans 11:25-27).
 
“25 Therefore, Ami (my people, fellow Jews), brothers & sisters, I want you to understand this truth (mystery) which God formerly concealed but has now revealed, so that you won’t imagine you know more than you actually do. It is that a type of petrified stasis/callousness, to some degree, has come upon Israel (empirical, ethnic, spiritual), until the full number from among the nations comes in; 26 and then all Israel (that is both those Jews who have individually accepted Messiah prior to the nations coming in, and the entire remnant of the blood descendants of Jacob: empirical, ethnic) will be saved. As the TaNaKh says:

“Out of Tziyon will come the Redeemer;
He will turn away ungodliness from Yaakov
27 and this will be my covenant with them, . . .
when I take away their sins.” (Isaiah 59:20–21, 27:9)”
 
-Romans 11:25-27 [Author’s Translation]
 
The TaNaKh quote from Isaiah in this passage from the book of Romans silences any attempt by Replacement Theologians to misinterpret “All Israel” to include gentile believers. It cannot, because the quote from Isaiah is contextually referring only to the tribes of Israel under the Proper Noun Yaakov. This is consistent with the fact that Israel and Jacob are ethnic nouns and can never refer to gentiles, who are ethnically diverse and of completely different bloodlines from those of the children of Jacob.
 
13 וְהִנֵּ֨ה יְהוָ֜ה נִצָּ֣ב עָלָיו֮ וַיֹּאמַר֒ אֲנִ֣י יְהוָ֗ה אֱלֹהֵי֙ אַבְרָהָ֣ם אָבִ֔יךָ וֵאלֹהֵ֖י יִצְחָ֑ק הָאָ֗רֶץ אֲשֶׁ֤ר אַתָּה֙ שֹׁכֵ֣ב עָלֶ֔יהָ לְךָ֥ אֶתְּנֶ֖נָּה וּלְזַרְעֶֽךָ׃
14 וְהָיָ֤ה זַרְעֲךָ֙ כַּעֲפַ֣ר הָאָ֔רֶץ וּפָרַצְתָּ֛ יָ֥מָּה וָקֵ֖דְמָה וְצָפֹ֣נָה וָנֶ֑גְבָּה וְנִבְרֲכ֥וּ בְךָ֛ כָּל־מִשְׁפְּחֹ֥ת הָאֲדָמָ֖ה וּבְזַרְעֶֽךָ׃
15 וְהִנֵּ֨ה אָנֹכִ֜י עִמָּ֗ךְ וּשְׁמַרְתִּ֙יךָ֙ בְּכֹ֣ל אֲשֶׁר־תֵּלֵ֔ךְ וַהֲשִׁ֣בֹתִ֔יךָ אֶל־הָאֲדָמָ֖ה הַזֹּ֑את כִּ֚י לֹ֣א אֶֽעֱזָבְךָ֔ עַ֚ד אֲשֶׁ֣ר אִם־עָשִׂ֔יתִי אֵ֥ת אֲשֶׁר־דִּבַּ֖רְתִּי לָֽךְ׃
 
13 and suddenly, HASHEM (YHVH: MERCY) was standing on top of it (above him, beside him) and He said, “I am HASHEM (YHVH: MERCY), Ha-Elohim (the God/Judge) of your father Avraham and Ha-Elohim (the God/Judge) of Yitzchak. Ha-aretz (The land) on which you lie, I will give it to you and to your seed. 14 Your seed will be as the dust of the land, and you will burst forth to the west and to the east and to the north and to the south. And blessing you, all the families of the earth will be blessed—and in your seed. 15 and suddenly, behold, I am with you, and I will watch over you wherever you walk, and I will return you to this ground (ha-adamah), for I will not forsake you while I fashion what I have spoken (promised) to you.”
 
Scripture customarily uses the Hebrew הִנֵּה hinei to introduce something new and significant. The Akeidat Yitzchak observes that the frequent use of the term in this account denotes an event of great importance.
 
“Suddenly, Mercy (HaShem) was standing above Yeshua (Jacob’s Ladder) and said, ‘I am Mercy, the Judge of all things, the God of Avraham your father, and the God of Yitzchak. The land of Israel, which you’re lying on, I will give to you and your descendants.”
 
Notice that HaShem doesn’t call Yitzchak Yaakov’s father, but places the emphasis on Avraham being Yaakov’s father. This is yet another affirmation of the covenant of Avraham upon Yaakov and the ethnic children of Israel.
 
16 וַיִּיקַ֣ץ יַעֲקֹב֮ מִשְּׁנָתוֹ֒ וַיֹּ֕אמֶר אָכֵן֙ יֵ֣שׁ יְהוָ֔ה בַּמָּק֖וֹם הַזֶּ֑ה וְאָנֹכִ֖י לֹ֥א יָדָֽעְתִּי׃
17 וַיִּירָא֙ וַיֹּאמַ֔ר מַה־נּוֹרָ֖א הַמָּק֣וֹם הַזֶּ֑ה אֵ֣ין זֶ֗ה כִּ֚י אִם־בֵּ֣ית אֱלֹהִ֔ים וְזֶ֖ה שַׁ֥עַר הַשָּׁמָֽיִם׃
 
16 Yaakov woke up from his sleep and said, “Undoubtedly, HASHEM (YHVH: MERCY) is standing in this place (Bamakoom)—and I was unaware.” 17 So he was afraid and said, “What fear is in this place! This is none other than Beit Elohim (the House of God)—this must be the gate to the heavens!”
 
“HaShem is standing in this place,” that is, the place in his dream. “I was unaware,” that HaShem had placed His name upon Ha-makoom (The place), Moriah. “What fear is in this place,” that is, the place in his dream. “This is none other than Beit Elohim, the house of God,” a title for the Temple in Jerusalem atop mount Moriah. “This must be the gate to the heavens,” that is, this ladder/stairway must be the gate/doorway to the heavens, which extends from the stone (on which Yaakov lay his head) to the heavens from the place (in the dream), which is the Temple Mount, Moriah.
 
The Jewish commentator Sforno writes:

“Ein zeh, this place I saw in my dream that the ladder was standing upon. It can be none other than Beit Elohim, the site of the Temple. Our Sages (Pessachim 88) have said that Yaakov called the Temple ‘House’,”
 
 –Sforno on Genesis 28:17:2
 
“This is not an ordinary place but a sanctuary for God’s name, a place suitable for prayer.”
 
–Targum Yonatan on Genesis 28:17
 
Speaking of the Temple in Jerusalem the prophet Isaiah says:
 
“These I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for My house will be called a house of prayer for all nations.”
 
–Yeshayahu (Isaiah) 56:7
 
18 וַיַּשְׁכֵּ֨ם יַעֲקֹ֜ב בַּבֹּ֗קֶר וַיִּקַּ֤ח אֶת־הָאֶ֙בֶן֙ אֲשֶׁר־שָׂ֣ם מְרַֽאֲשֹׁתָ֔יו וַיָּ֥שֶׂם אֹתָ֖הּ מַצֵּבָ֑ה וַיִּצֹ֥ק שֶׁ֖מֶן עַל־רֹאשָֽׁהּ׃
19 וַיִּקְרָ֛א אֶת־שֵֽׁם־הַמָּק֥וֹם הַה֖וּא בֵּֽית־אֵ֑ל וְאוּלָ֛ם ל֥וּז שֵׁם־הָעִ֖יר לָרִאשֹׁנָֽה׃
 
18 Early in the morning Yaakov got up and took the stone (singular), which he had placed by his head, and set it up as a memorial stone and poured oil on top of it. 19 He called the name of that place Beit-El (though originally the city’s name was Luz [almond tree]).
 
This section refers to a place other than the place in the dream, which is called, “this” place. Here Yaakov sets up a single stone in, “that” place. Thus, the former place is Moriah, the Temple Mount which Yaakov saw in his dream, whereas the current place is differentiated from the dream place and is called, “that” place, meaning Beit El, which was once called Luz. It is important to note that Beit El (Bethel) is only 18 kilometers east of Jerusalem and that Mount Moriah can be seen from Beit El.
 
The oil poured upon the stone is a symbol of the Ruach Ha-kodesh (Holy Spirit) and His being poured out upon the people of Israel, made one through Yeshua, Who is the head and King over Yaakov and his sons. It is worth remembering that stone is porous and absorbs oil into its deepest recesses. We too invite the oil of God’s Ruach to become infused with our own spirits, an intrinsic part of our soul existence and to ignite the overflow of eternal hope in us.
 
The name Luz, meaning almond tree, connects the present account to the future budding of Aaron’s rod and the symbolism of the almond (Numbers 17:8). The budding, blossoming, and fruiting of the rod of Aaron was a figure for the resurrection of the King Messiah, Great High Priest Yeshua.
 
Almonds symbolize God’s Watchfulness & the Fulfilment of His Word (Jeremiah 1:11-12), Divine selection (Numbers 17:8), and Divine Presence & Light (Exodus 25:33-34). The almond is the first tree to bloom in Israel, and therefore signifies new beginnings, life, and hope. The Hebrew wordplay between שָׁקֵד (shakeid) almond, and שֹׁקֵד watching (shoked), is found in Jeremiah 1:11-12. All of these aspects of meaning correlate to the present account.
 
20 וַיִּדַּ֥ר יַעֲקֹ֖ב נֶ֣דֶר לֵאמֹ֑ר אִם־יִהְיֶ֨ה אֱלֹהִ֜ים עִמָּדִ֗י וּשְׁמָרַ֙נִי֙ בַּדֶּ֤רֶךְ הַזֶּה֙ אֲשֶׁ֣ר אָנֹכִ֣י הוֹלֵ֔ךְ וְנָֽתַן־לִ֥י לֶ֛חֶם לֶאֱכֹ֖ל וּבֶ֥גֶד לִלְבֹּֽשׁ׃
21 וְשַׁבְתִּ֥י בְשָׁל֖וֹם אֶל־בֵּ֣ית אָבִ֑י וְהָיָ֧ה יְהוָ֛ה לִ֖י לֵאלֹהִֽים׃
 
20 Then Yaakov made a vow saying, “If Elohim (God, Judge) will be with me and guard  me on this way that I am going, and provide me food to eat and clothes to wear, 21 and I return in shalom to my father’s house, then HASHEM (YHVH: MERCY) will be liy l’Elohim (my God).
 
The phrase לֵאמֹר leimor, “to say,” or “saying,” usually denotes a vow formula, which is intended to be said aloud and used by others. However, there is no one to whom Yaakov could be speaking the vow other than Hashem. Therefore, the Sages suggest that his words are meant to be passed on to future generations as an example.
 
Contrary to popular teaching, Yaakov’s vow does not show mistrust, rather it is because He believes that God will do what He has promised that Yaakov wants to respond by offering a promise of his own. This is another step in Yaakov’s journey toward intimacy with HaShem.
A paraphrase of Yaakov’s vow could read:
 
“If Elohim, the Judge of all things, will be with me as He has said, and He will watch over me on this way I’m going, and provide all my needs, and return me in peace to my father’s house, as He has said. Then HaShem, the God of mercy, will have shown that He is my God, and as a symbolic gesture of my thankfulness I will continually give Him a percentage of the wealth He has provided for me, that figuratively represents all that I have and am (10 being a numeric Hebrew symbol of fullness).”
 
Yaakov’s vow is made up of what would eventually become the primary elements of the standing prayer תפילת העמידה Ha-Amidah, and in turn is reflected in the Disciples Prayer תפילת התלמדים Teffilat Ha-Talmidim that Yeshua taught to His תלמדים talmidim:
 
“You should pray like this: Our Father Who dwells in the heavens, may Your name be kept Holy. Your kingdom come, Your will be done in earth, as it is in the heavens.
Give us this day our daily bread. And forgive us our debts, as we forgive our debtors.
And lead us not into trials, but reach down and tear us up and out of that which is evil: For Yours is the kingdom, and the power, and the glory, forever and ever. Amen.
 
 –Mattitiyahu (Matthew) 6:9-13 [Author’s translation]
 
22 וְהָאֶ֣בֶן הַזֹּ֗את אֲשֶׁר־שַׂ֙מְתִּי֙ מַצֵּבָ֔ה יִהְיֶ֖ה בֵּ֣ית אֱלֹהִ֑ים וְכֹל֙ אֲשֶׁ֣ר תִּתֶּן־לִ֔י עַשֵּׂ֖ר אֲעַשְּׂרֶ֥נּוּ לָֽךְ׃
 
22 So this stone which I set up as a memorial stone will become a Beit Elohim (God’s House), and of everything You provide me I will repeatedly give a tenth of it to You.”
 
The stone, which has been Yaakov’s pillow, a symbol of the unity of the future tribes of Israel and a symbol that connects Yaakov/Israel to the foundation of the earthly Temple, the means of redemption Yeshua (Jacob’s Ladder), and the heavenly Temple to come; is set up not to be worshipped but as a sign of remembrance זִכָּרוֹן zikharon of what God has done, what He is doing, and what He has promised to do.
 
© 2026 Yaakov Ben Yehoshua

Introduction:
 
We begin this chapter with the knowledge that Esau has legally sold his birth-right to Yaakov, along with all that is attached to it, including the blessing of the first-born. Esau has also rejected the women of his parent’s bloodline (and faith) and married foreign women (idolaters), much to the chagrin of his parents.
 
We know that each of Esau’s poor decisions denote a rejection of the God of Avraham and Yitzchak and place him in a position where he cannot inherit the promises of God. Yitzchak’s journey from generational to personal faith and God’s establishing of the faith of Avraham for the next generation leads us to this final section of the Torah portion Toldot, which describes the passing on of the birth-right, family priesthood and blessing of the first-born to Yaakov, who himself has yet to have had an intimate personal encounter with the God of Avraham and Yitzchak.
 
Many have focused on Yaakov’s deception and presume flawed character and sinful practice from the present text. However, they fail to consider the fact that either Esau has knowingly kept the information about the sale of his birth-right to himself, or Yitzchak, knowing that the birth-right had been sold, has none the less failed to establish the sale by approving Yaakov as the rightful heir to the family inheritance and the blessing of the first-born, which is attached to the birth-right. While it’s true that Yaakov, encouraged by his mother, does act deceptively, it is also true that he should not have been placed in a position where he had to act this way in order to receive what was rightfully his.
 
Scripture is crystal clear regarding the reasons for God’s rejection of Esau. “Esau despised his birth-right” (Gen. 25:29-34; Heb. 12:16-17), He married women from outside of the faith of his fathers’ (Gen. 26:34-35) and subsequently, when compared to Yaakov (Israel) by the prophet, it is said of him, “Yaakov I have loved but Esau I have hated” (Malachi 1:3).
 
“16 Forbid any sexually immoral or godless person like Esau, who sold his own birth-right for a single meal. 17 For you know that even afterward, when he wanted to inherit the blessing, he was rejected, disallowed for he found no place, room, opportunity for repentance, though he sought for it with tears.”
 
–Hebrews 12:16-17 [Author’s translation]
 
We would be unwise to see Yaakov as a perfect human being, he clearly is not. However, it is equally unwise to impugn his character based on actions that, in the long run, prove that he is a seeker after righteousness, a follower at the heel of the Almighty. His name has many meanings and his new name Israel carries salvation in its blending of Hebrew terms. But for the time being, deception is his only means for perpetuating his calling. Make no mistake, he is seeking what is rightfully his.
 
Yitzchak was 60 years old when he fathered Esau and Yaakov (Gen. 25:26). The rabbis calculate his age to be 123 years in the present chapter, based on the fact that Ishmael was 137 when he died (Gen. 25:17) and Yitzchak lived to be 180 (Gen. 35:28). If this is correct, Esau and Yaakov would be 63 years old respectively and these events are taking place 23 years after Esau’s marriages to the daughters of Chet (Terror).
​
וַיְהִי֙ כִּֽי־זָקֵ֣ן יִצְחָ֔ק וַתִּכְהֶ֥יןָ עֵינָ֖יו מֵרְאֹ֑ת וַיִּקְרָ֞א אֶת־עֵשָׂ֣ו׀ בְּנ֣וֹ הַגָּדֹ֗ל וַיֹּ֤אמֶר אֵלָיו֙ בְּנִ֔י וַיֹּ֥אמֶר אֵלָ֖יו הִנֵּֽנִי׃
 
Gen 27:1 And it came to pass, that when Yitzchak was old, and his eyes were dim, so that he could not see, he called Esau his elder (hagadol: bigger, greater) son, and said unto him: ‘My son;’ and he (Esau) said to him: ‘Here I am’ (hineini).
 
While a number of rabbinical sources give varies explanations regarding the reason for Yitzchak’s failing sight, the plain meaning of the text infers old age as the cause of his blindness. One can’t help but see the providence of God at work here, given that the deception undertaken by Rivkah and Yaakov is entirely reliant on the blindness of Yitzchak, who otherwise would have spotted the deception strait away and left Yaakov without the blessing.
 
Yitzchak clearly favored his eldest son Esau, with whom he shared a love for hunting and eating wild game (Gen. 25:28). Yitzchak continues to favor Esau here, despite the grief that Esau has caused Rivkah and Yitzchak over his marriages to the daughters of Chet (Terror).
 
The fact that Yitzchak has called Esau to begin the process of imparting the blessing of the first-born, tells us that he was either unaware of the sale of the birth-right or was intentionally disregarding the fact. If the former is true the sin of the sale rests on Esau’s shoulders alone. This is consistent with the Biblical view of Esau’s character (Gen. 25:29-34, Gen. 26:34-35; Malachi 1:3; Heb. 12:16-17).
 
We now read Esau’s response, “Hineini, here I am,” the very words of the Akedah, binding of Yitzchak (Gen. 22:1, 7, 11). How is Esau’s, “hineini” (Here I am) different from that of Avraham’s? In the Akedah Avraham uses, “hineini” for the first time as a faithful response to God’s calling (Gen 22:1), secondly for the purpose of reassuring his son Yitzchak of God’s faithfulness (Gen 22:7), and finally in order to receive God’s deliverance (Gen. 22:11). Avraham uses this Hebrew term as a statement of absolute trust and faithful intention. Whereas by despising his birth-right and marrying outside the faith of his father, Esau has already shown that he has no respect for the things of God. Therefore, there can be little doubt that his “hineini” is one motivated by his base desire for power and material gain, and that in spite of God. Esau is saying, “I’m ready to receive wealth and power for my own benefit,” whereas Avraham had said, “I’m ready to humbly receive You YHVH!”
 
 וַיֹּ֕אמֶר הִנֵּה־נָ֖א זָקַ֑נְתִּי לֹ֥א יָדַ֖עְתִּי י֥וֹם מוֹתִֽי׃
וְעַתָּה֙ שָׂא־נָ֣א כֵלֶ֔יךָ תֶּלְיְךָ֖ וְקַשְׁתֶּ֑ךָ וְצֵא֙ הַשָּׂדֶ֔ה וְצ֥וּדָה לִּ֖י ׳צֵידָה׳ ״צָֽיִד׃״
וַעֲשֵׂה־לִ֨י מַטְעַמִּ֜ים כַּאֲשֶׁ֥ר אָהַ֛בְתִּי וְהָבִ֥יאָה לִּ֖י וְאֹכֵ֑לָה בַּעֲב֛וּר תְּבָרֶכְךָ֥ נַפְשִׁ֖י בְּטֶ֥רֶם אָמֽוּת׃
 
Gen 27:2 And he (Yitzchak) said: ‘Behold now (hinei), I am old, I know not the day of my death. Gen 27:3 Now therefore I plead with you to take your weapons, your quiver and your bow, and go out to the field, and catch me some mitzaydi (game/hunted animal flesh); Gen 27:4 and make me savory food, such as I love, and bring it to me, that I may eat; that my soul (nafshi) may bless you before I die.’
 
This is the point where Esau has an opportunity to fess up. A man of more noble character would have said, “Father I no longer have the right to receive the blessing of the first-born because I despised my birth-right, selling it to my brother and am bound by oath to make this known to you.” However, Esau does no such thing.
 
From Yitzchak’s request it seems that, as I have already stated, he is still favoring Esau based on his love for eating wild game. It appears that Yitzchak has decided to ignore Esau’s actions regarding his marriages to the daughters of Chet (terror). We must also presume that Rivkah has kept to herself the intimate prophecy that God had given her prior to the births of Esau and Yaakov (Gen. 25:22-23). Alternatively, Yitzchak is aware of it and is choosing to ignore it, though, given his character this is extremely unlikely.
 
“22 And the children struggled together within her; and she said: ‘If this has to happen, therefore, why to me?’ And she walked forth seeking HaShem (YHVH: Mercy). 23 And HaShem (YHVH: Mercy) said to her: ‘Two nations are in your womb, and two peoples shall be separated (made distinct) from your inner parts; and the one people shall be stronger than the other people; and the elder shall serve the younger.’”
 
–Genesis 25:22-23 [Author’s translation]
 
What does, “that my soul נַפְשִׁי nafshi may bless you” mean? It could be as simple as, “When I’m full of good food and content in my body I will be in the best frame of mind for articulating the blessing effectively.” On the other hand, it may mean that Yitzchak intends to bless Esau from the core intention of his inner being as heir to the blessings of Avraham. The Hebrew נפש nefesh has multiple uses and can be read either way. However, in the strictest sense it denotes the complete person, mind, body, heart, emotion, core being, spirit and action.
 
וְרִבְקָ֣ה שֹׁמַ֔עַת בְּדַבֵּ֣ר יִצְחָ֔ק אֶל־עֵשָׂ֖ו בְּנ֑וֹ וַיֵּ֤לֶךְ עֵשָׂו֙ הַשָּׂדֶ֔ה לָצ֥וּד צַ֖יִד לְהָבִֽיא׃
 וְרִבְקָה֙ אָֽמְרָ֔ה אֶל־יַעֲקֹ֥ב בְּנָ֖הּ לֵאמֹ֑ר הִנֵּ֤ה שָׁמַ֙עְתִּי֙ אֶת־אָבִ֔יךָ מְדַבֵּ֛ר אֶל־עֵשָׂ֥ו אָחִ֖יךָ לֵאמֹֽר׃
 הָבִ֨יאָה לִּ֥י צַ֛יִד וַעֲשֵׂה־לִ֥י מַטְעַמִּ֖ים וְאֹכֵ֑לָה וַאֲבָרֶכְכָ֛ה לִפְנֵ֥י יְהוָ֖ה לִפְנֵ֥י מוֹתִֽי׃
 
Gen 27:5 And Rivkah (Captivating) heard when Yitzchak spoke to Esau (Hairy) his son. And Esau went to the field to hunt for venison, and to bring it. Gen 27:6 And Rivkah spoke to Yaakov (follower, after the heel) her son, saying: ‘Behold (hinei), I heard your father speaking to Esau your brother, saying: Gen 27:7 “Bring me mitzaydi (game/hunted animal flesh), and make me savory food, that I may eat, and bless you before HaShem (YHVH: Mercy), before my death.”
 
In a close-knit tenting community, it’s not unusual to overhear a conversation. There is no need to presume that Rivkah was intentionally ease dropping.
 
וְעַתָּ֥ה בְנִ֖י שְׁמַ֣ע בְּקֹלִ֑י לַאֲשֶׁ֥ר אֲנִ֖י מְצַוָּ֥ה אֹתָֽךְ׃
 לֶךְ־נָא֙ אֶל־הַצֹּ֔אן וְקַֽח־לִ֣י מִשָּׁ֗ם שְׁנֵ֛י גְּדָיֵ֥י עִזִּ֖ים טֹבִ֑ים וְאֶֽעֱשֶׂ֨ה אֹתָ֧ם מַטְעַמִּ֛ים לְאָבִ֖יךָ כַּאֲשֶׁ֥ר אָהֵֽב׃
 וְהֵבֵאתָ֥ לְאָבִ֖יךָ וְאָכָ֑ל בַּעֲבֻ֛ר אֲשֶׁ֥ר יְבָרֶכְךָ֖ לִפְנֵ֥י מוֹתֽוֹ׃
 
Gen 27:8 Now therefore, my son, shema (listen, hear, perceive, understand and obey) my voice and do that which I command you. Gen 27:9 Go now to the flock, and fetch me from there two good kids of the goats; and I will make them savory food for your father, such as he loves; Gen 27:10 and you will take it to your father, so that he may eat, that he may bless you before his death.’
 
Rivkah grabs Yaakov’s attention by using an important word, שְׁמַע shema. She is calling him to understand why he must go to his father to receive what God has for him and claim that which he has legally purchased. She is asking Yaakov to stop and take stock of the gravity of the situation and the importance of comprehending its spiritual implications.
 
Rivkah is said to have been given the promise of an allowance of two kid goats per day, as detailed in the bride price/ketubah Yitzchak had arranged for her prior to their union (Bereishsit Rabba, sect. 65. fol. 57. 4. Yarchi in loc.).
 
We should not presume that Rivkah’s motivation is unholy. After all, she has been told in an intimate conversation with God that her youngest son will rule over his brother. Her motivation is to see this come about, having already recognized the wicked nature of her eldest son, she is determined to see Yaakov prosper.
 
Of course, a wife knows just how to prepare her husband’s favourite dish and how to use food to get what she wants. Add to this the fact that she sends Yaakov to get two kid goats rather than lambs. She knows that the goat meat has a gamier flavor which is similar to the flavor of wild game.
 
וַיֹּ֣אמֶר יַעֲקֹ֔ב אֶל־רִבְקָ֖ה אִמּ֑וֹ הֵ֣ן עֵשָׂ֤ו אָחִי֙ אִ֣ישׁ שָׂעִ֔ר וְאָנֹכִ֖י אִ֥ישׁ חָלָֽק׃
 אוּלַ֤י יְמֻשֵּׁ֙נִי֙ אָבִ֔י וְהָיִ֥יתִי בְעֵינָ֖יו כִּמְתַעְתֵּ֑עַ וְהֵבֵאתִ֥י עָלַ֛י קְלָלָ֖ה וְלֹ֥א בְרָכָֽה׃
 
Gen 27:11 And Yaakov said to Rivkah his mother: ‘Behold (hinei), Esau my brother is a hairy man, and I am a smooth man. Gen 27:12 What if my father were to touch me, and expose me as a mocker; and as a result, I was to bring a curse upon myself, and not a blessing?’
 
Yaakov shows that he is aware of the power of blessing and curse. He exhibits a tender conscience and appropriate trepidation toward the idea of outwitting his father.
 
The Hebrew, שָׂעִר sair meaning hairy, is also used as a noun to describe a male goat. The word play connects Esau, the hairy goat to the goat skin used to cover Yaakov.
 
וַתֹּ֤אמֶר לוֹ֙ אִמּ֔וֹ עָלַ֥י קִלְלָתְךָ֖ בְּנִ֑י אַ֛ךְ שְׁמַ֥ע בְּקֹלִ֖י וְלֵ֥ךְ קַֽח־לִֽי׃
וַיֵּ֙לֶךְ֙ וַיִּקַּ֔ח וַיָּבֵ֖א לְאִמּ֑וֹ וַתַּ֤עַשׂ אִמּוֹ֙ מַטְעַמִּ֔ים כַּאֲשֶׁ֖ר אָהֵ֥ב אָבִֽיו׃
 
Gen 27:13 And his mother said unto him: ‘May your curse fall on me, my son; only shema (listen) to my voice, and go fetch me the goats.’ Gen 27:14 And he went, and fetched, and brought them to his mother; and his mother made savory food, such as his father loved.
 
Rivkah’s willingness to accept any curse that might come upon Yaakov is not as ominous as it might seem. She is certain, based on what God has told her, that her actions in deceiving Yitzchak serve a higher purpose. Keep in mind that the blessing of Yaakov will set in motion the creation of Israel and the revelation of God’s plan for redemption.
 
The fact is that Yaakov doesn’t come under a curse. He has already received an irrevocable blessing by the time it is discovered that he has deceived his father. Yitzchak affirms the blessing saying, “I’ve already blessed him and he will be blessed!”
 
It’s worth noting that following these events the Tanakh (OT) does not speak again of Rivkah interacting with Yaakov. It is possible that she never saw him again after he left her to go to Laban in Charan.
 
וַתִּקַּ֣ח רִ֠בְקָה אֶת־בִּגְדֵ֨י עֵשָׂ֜ו בְּנָ֤הּ הַגָּדֹל֙ הַחֲמֻדֹ֔ת אֲשֶׁ֥ר אִתָּ֖הּ בַּבָּ֑יִת וַתַּלְבֵּ֥שׁ אֶֽת־יַעֲקֹ֖ב בְּנָ֥הּ הַקָּטָֽן׃ וְאֵ֗ת עֹרֹת֙ גְּדָיֵ֣י הָֽעִזִּ֔ים הִלְבִּ֖ישָׁה עַל־יָדָ֑יו וְעַ֖ל חֶלְקַ֥ת צַוָּארָֽיו׃
וַתִּתֵּ֧ן אֶת־הַמַּטְעַמִּ֛ים וְאֶת־הַלֶּ֖חֶם אֲשֶׁ֣ר עָשָׂ֑תָה בְּיַ֖ד יַעֲקֹ֥ב בְּנָֽהּ׃
וַיָּבֹ֥א אֶל־אָבִ֖יו וַיֹּ֣אמֶר אָבִ֑י וַיֹּ֣אמֶר הִנֶּ֔נִּי מִ֥י אַתָּ֖ה בְּנִֽי׃
 
Gen 27:15 And Rivkah took the choicest garments of Esau her elder (gadol: greater, bigger) son, which were with her in the home, and put them on Yaakov her younger son. Gen 27:16 And she attached the skins of the kids of the goats on top of his hands, and to the smooth of his neck. Gen 27:17 And she gave the savory food and the bread, which she had prepared, into the hand of her son Yaakov. Gen 27:18 And he came to his father, and said: ‘My father;’ and he said: ‘Here I am (hineini); who are you, my son?’
 
It seems that eastern goat hair is similar to human hair, given that this is not the only time in the TaNaKh (OT) where it is used to give the impression of hairy human skin (1 Samuel 19:13).
 
Why is it significant that it’s Yitzchak who says, “hineini” here? This powerful response of readiness was formerly spoken by Avraham in righteousness. It was the response Avraham gave to Yitzchak when he asked after the provision of the lamb for the offering of the Akedah. Here, Yitzchak, who is now a father himself, responds to the voice of Yaakov with the same words of faithful readiness that his father had once spoken in response to him. Unlike Esau whose motivation was selfish, seeking material blessing for himself, Yitzchak is selfless, expecting to give of himself, a blessing from God. Thus, he responds with a willing trust, “Hineini, here I am.”
 
The fact that Yitzchak has to ask, “Who are you, my son?” infers that Yaakov’s voice was similar enough to Esau’s, that it was difficult for Yitzchak to distinguish between them based on intonation alone. This may also allude to loss of hearing due to old age.
 
 וַיֹּ֨אמֶר יַעֲקֹ֜ב אֶל־אָבִ֗יו אָנֹכִי֙ עֵשָׂ֣ו בְּכֹרֶ֔ךָ עָשִׂ֕יתִי כַּאֲשֶׁ֥ר דִּבַּ֖רְתָּ אֵלָ֑י קֽוּם־נָ֣א שְׁבָ֗ה וְאָכְלָה֙ מִצֵּידִ֔י בַּעֲב֖וּר תְּבָרֲכַ֥נִּי נַפְשֶֽׁךָ׃
 
Gen 27:19 And Yaakov said to his father: ‘I am, Esau your first-born; I have prepared that which you spoke toward me. Arise, I plead with you, sit and eat of my mitzaydi (game/hunted animal flesh), that your soul may bless me.’
 
Yaakov is not Esau, but with regard to the birth-right and its wider application, including the blessing of the first-born, he is the legal possessor of the first-born status. Therefore, with the exception of the use of the name Esau, Yaakov is in fact telling the legal truth, “I am… your first-born.”
 
וַיֹּ֤אמֶר יִצְחָק֙ אֶל־בְּנ֔וֹ מַה־זֶּ֛ה מִהַ֥רְתָּ לִמְצֹ֖א בְּנִ֑י וַיֹּ֕אמֶר כִּ֥י הִקְרָ֛ה יְהוָ֥ה אֱלֹהֶ֖יךָ לְפָנָֽי׃
 
Gen 27:20 And Yitzchak said to his son: ‘How is it that you have found it so quickly, my son?’ And he said: ‘Because of an encounter (hik’rah) with HaShem (YHVH: Mercy) your God’s (Elohim) face (l’panaiy).’
 
What does Yaakov’s statement, “your Elohim” infer? Why does the Hebrew text read, “Vayomeir kiy hik’rah HaShem Eloheicha l’panaiy”?
 
Yaakov first claims that it is because of an encounter with HaShem that he was able to come to Yitzchak in a prompt fashion with the prepared food. In fact, while it may be stretching to call his speedy delivery a miracle, it’s true to say that it has resulted from a face to face meeting with HaShem. That meeting was between Rivkah and HaShem prior to the birth of Esau and Yaakov (Gen. 25:22-23). Thus, it seems that Yaakov is either aware of Rivkah’s meeting with HaShem or is speaking prophetically. However, he is not yet in an intimate personal relationship with HaShem. This is why he says, “your Elohim.”
 
וַיֹּ֤אמֶר יִצְחָק֙ אֶֽל־יַעֲקֹ֔ב גְּשָׁה־נָּ֥א וַאֲמֻֽשְׁךָ֖ בְּנִ֑י הַֽאַתָּ֥ה זֶ֛ה בְּנִ֥י עֵשָׂ֖ו אִם־לֹֽא׃
 
Gen 27:21 And Yitzchak said to Yaakov: ‘Come near, I beg you, that I may touch you, my son, to discern whether you are my son Esau or not.’
 
Yitzchak appears to have heard something in Yaakov’s answer that causes him to doubt his identity. It’s possible that Yitzchak found the idea of Esau using God’s name unusual given Esau’s rejection of the symbols of family faith and his marriage to women who worshipped foreign deities.
 
 וַיִּגַּ֧שׁ יַעֲקֹ֛ב אֶל־יִצְחָ֥ק אָבִ֖יו וַיְמֻשֵּׁ֑הוּ וַיֹּ֗אמֶר הַקֹּל֙ ק֣וֹל יַעֲקֹ֔ב וְהַיָּדַ֖יִם יְדֵ֥י עֵשָֽׂו׃
 וְלֹ֣א הִכִּיר֔וֹ כִּֽי־הָי֣וּ יָדָ֗יו כִּידֵ֛י עֵשָׂ֥ו אָחִ֖יו שְׂעִרֹ֑ת וַֽיְבָרְכֵֽהוּ׃
 
Gen 27:22 And Yaakov went near to Yitzchak his father; and he (Isaac) felt him, and said: ‘The voice (ha-kol) is the voice (ha-kol) of Yaakov, but the hands are the hands of Esau.’ Gen 27:23 And he discerned him not, because his hands were hairy, like his brother Esau's hands; so, he blessed him.
 
The Hebrew, “kol,” voice, can be understood to refer to the way a person speaks, that is, their manner, choice of words and subject matter. Therefore, when Yitzchak says, “The voice is the voice of Yaakov,” we could read, “The voice speaks using the kind of language Yaakov would use.”
 
Needless to say. If goat skins conveyed a true sense of the hairiness of Esau’s arms, he was truly worthy of his name.
 
וַיֹּ֕אמֶר אַתָּ֥ה זֶ֖ה בְּנִ֣י עֵשָׂ֑ו וַיֹּ֖אמֶר אָֽנִי׃
וַיֹּ֗אמֶר הַגִּ֤שָׁה לִּי֙ וְאֹֽכְלָה֙ מִצֵּ֣יד בְּנִ֔י לְמַ֥עַן תְּבָֽרֶכְךָ֖ נַפְשִׁ֑י וַיַּגֶּשׁ־לוֹ֙ וַיֹּאכַ֔ל וַיָּ֧בֵא ל֦וֹ יַ֖יִן וַיֵּֽשְׁתְּ׃
 
Gen 27:24 And he (Isaac) said: ‘Are you my son Esau?’ And he (Yaakov) said: ‘I am.’ Gen 27:25 And he (Isaac) said: ‘Bring it near to me, and I will eat of my son's mitzaydi (game/hunted animal flesh), that my soul (nafshi) may bless you.’ And he brought it near to him, and he did eat; and he brought him wine, and he drank.
 
The threefold false claim of Yaakov concludes here with the clear pronouncement, “I am.”
 
Yitzchak, convinced or not, has decided to go ahead with the blessing.
 
וַיֹּ֥אמֶר אֵלָ֖יו יִצְחָ֣ק אָבִ֑יו גְּשָׁה־נָּ֥א וּשְׁקָה־לִּ֖י בְּנִֽי׃
 וַיִּגַּשׁ֙ וַיִּשַּׁק־ל֔וֹ וַיָּ֛רַח אֶת־רֵ֥יחַ בְּגָדָ֖יו וַֽיְבָרֲכֵ֑הוּ וַיֹּ֗אמֶר רְאֵה֙ רֵ֣יחַ בְּנִ֔י כְּרֵ֣יחַ שָׂדֶ֔ה אֲשֶׁ֥ר בֵּרֲכ֖וֹ יְהוָֽה׃
 
Gen 27:26 And his father Yitzchak said to him: ‘Come near now, and kiss me, my son.’ Gen 27:27 And he came near, and kissed him. And he smelled the smell of his clothing, and blessed him, and said: ‘See, the smell of my son is as the smell of a field which HaShem has blessed.’
 
According to a Kabbalistic interpretation, the kiss is said to have brought about the intimacy required as a catalyst for the Shekhinah (Divine presence) to alite on Yitzchak. The Divine presence bringing the blessing and God’s manifest prophetic power.
 
The Palmist, speaking of the Messiah, says:
 
“Your throne, O Elohim, is for ever and ever: the scepter of Your kingdom is a right scepter. You love righteousness, and hate wickedness: therefore Elohim, Your Elohim, has anointed You with the oil of gladness above Your friends. All Your garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made You glad.”
 
–Tehillim/Psalm 45:6-8 [Author’s translation]
 
וְיִֽתֶּן־לְךָ֙ הָאֱלֹהִ֔ים מִטַּל֙ הַשָּׁמַ֔יִם וּמִשְׁמַנֵּ֖י הָאָ֑רֶץ וְרֹ֥ב דָּגָ֖ן וְתִירֹֽשׁ׃
 
Gen 27:28 ‘May the God/Judge (Ha-Elohim) give you of the dew of the heavens, and of the fat places of the earth, and plenty of corn and wine.
 
The Hebrew, “Ha-Elohim” the God, has the definite article and thus denotes God as Judge and Ruler, setting Him apart from and above all other elohiym (gods, judges). The blessing is an established reality decreed by the King of the universe, the Judge of all things.
 
The grain and wine, while understood to become a literal reality, are also symbolic of both necessities (grain, our daily bread) and pleasures (wine, celebration of life). A spiritual רמז Remez (hint at something deeper) also seems to be inferred. The dew of the heavens is symbolic of אמרה emrah (Word essence of God) and with regard to watering the earth and fattening the land the rain represents God’s לקח lekakh (received instruction, lesson). The end result being the proclamation and reality of the greatness of God our Judge and King, His Messiah the Rock and His perfect redemptive work.
 
“My instruction shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of HaShem (Mercy): ascribe all of you, greatness unto our Elohim. The Rock, His work is perfect: for all His ways are verdicts: an Elohim of truth and without iniquity, just and right is He.”
 
–D’varim/Deuteronomy 32:2-4 [Author’s translation]
 
 יַֽעַבְד֣וּךָ עַמִּ֗ים ׳וְיִשְׁתַּחוּ׳ ״וְיִֽשְׁתַּחֲו֤וּ״ לְךָ֙ לְאֻמִּ֔ים הֱוֵ֤ה גְבִיר֙ לְאַחֶ֔יךָ וְיִשְׁתַּחֲוּ֥וּ לְךָ֖ בְּנֵ֣י אִמֶּ֑ךָ אֹרְרֶ֣יךָ אָר֔וּר וּֽמְבָרֲכֶ֖יךָ בָּרֽוּךְ׃
 
Gen 27:29 Let peoples serve you, and nations bow down to you. Be lord (adon) over your brothers, and let your mother's children bow down to you. Cursed be every one that curses you, and blessed be every one that blesses you.’
 
This portion of the blessing confers the blessings of Avraham upon Yaakov and makes it impossible for curse to cause him lasting harm. All the nations will one day bow before Yaakov’s greater Son, the Messiah Yeshua:
 
“Yes, all kings shall fall down before Him: all nations shall serve Him.”
 
–Tehillim/Psalm 72:11
 
וַיְהִ֗י כַּאֲשֶׁ֨ר כִּלָּ֣ה יִצְחָק֮ לְבָרֵ֣ךְ אֶֽת־יַעֲקֹב֒ וַיְהִ֗י אַ֣ךְ יָצֹ֤א יָצָא֙ יַעֲקֹ֔ב מֵאֵ֥ת פְּנֵ֖י יִצְחָ֣ק אָבִ֑יו וְעֵשָׂ֣ו אָחִ֔יו בָּ֖א מִצֵּידֽוֹ׃ וַיַּ֤עַשׂ גַּם־הוּא֙ מַטְעַמִּ֔ים וַיָּבֵ֖א לְאָבִ֑יו וַיֹּ֣אמֶר לְאָבִ֗יו יָקֻ֤ם אָבִי֙ וְיֹאכַל֙ מִצֵּ֣יד בְּנ֔וֹ בַּעֲב֖וּר תְּבָרֲכַ֥נִּי נַפְשֶֽׁךָ׃
וַיֹּ֥אמֶר ל֛וֹ יִצְחָ֥ק אָבִ֖יו מִי־אָ֑תָּה וַיֹּ֕אמֶר אֲנִ֛י בִּנְךָ֥ בְכֹֽרְךָ֖ עֵשָֽׂו׃
 
Gen 27:30 And it came to pass, as soon as Yitzchak had made an end of blessing Yaakov, and Yaakov had only just gone out (yatza, yatza) from the presence of Yitzchak his father, that Esau his brother came in from his hunting. Gen 27:31 And he also made savory food, and brought it to his father; and he said unto his father: ‘Let my father arise, and eat of his son's game, that your soul (nafsh’icha) may bless me.’ Gen 27:32 And Yitzchak his father said to him: ‘Who are you?’ And he said: ‘I am your son, your first-born, Esau.’
 
The doubling of the Hebrew word, יָצָא yatza, translated, “just gone out” can mean, “one passed the other,” one going out, one going in. If this translation is correct, then the brothers came face to face as they passed one another, Yaakov exiting and Esau entering. This makes the context all the more intense (excuse the pun).
 
Genesis Rabbah explains that Angels of Hashem had prevented Esau from getting game (Bereishsit Rabba, sect. 67. fol. 59. 3), and the Targums say that Esau, being without game, killed a dog and made savory meat out of it. Regardless of whether these conjectures are true or not, they show that the Jewish view reflects God’s disgust at Esau’s actions and favors Yaakov’s actions in spite of the deceit involved. If nothing else, in the case of Yaakov, we learn that a righteous person, though flawed, is chosen.
 
Esau is only telling a part truth. He is the physical first-born son but he is no longer the holder of the birth-right of the first-born.
 
 וַיֶּחֱרַ֨ד יִצְחָ֣ק חֲרָדָה֮ גְּדֹלָ֣ה עַד־מְאֹד֒ וַיֹּ֡אמֶר מִֽי־אֵפ֡וֹא ה֣וּא הַצָּֽד־צַיִד֩ וַיָּ֨בֵא לִ֜י וָאֹכַ֥ל מִכֹּ֛ל בְּטֶ֥רֶם תָּב֖וֹא וָאֲבָרֲכֵ֑הוּ גַּם־בָּר֖וּךְ יִהְיֶֽה׃
 
Gen 27:33 And Yitzchak trembled (gedolah ad meod) very exceedingly, and said: ‘Who then is he that has taken game, and brought it me, and I have eaten it all before you came, and have blessed him? yes, and he shall be blessed.’
 
Why did Yitzchak tremble very greatly? The power of blessing resides within the one who blesses. All blessing comes from God and Yitzchak is aware of this. He had favored Esau for shallow reasons, but had intended the blessing for him none the less. With the dawning of the knowledge that he may have blessed Esau’s brother in his place, Yitzchak trembled because he knew that the one whom God has blessed is blessed and that God keeps His word. “The gifts and the calling of God are irrevocable” (Romans 11:29). Thus, Yitzchak says, “Yes, and he will be blessed!”
 
כִּשְׁמֹ֤עַ עֵשָׂו֙ אֶת־דִּבְרֵ֣י אָבִ֔יו וַיִּצְעַ֣ק צְעָקָ֔ה גְּדֹלָ֥ה וּמָרָ֖ה עַד־מְאֹ֑ד וַיֹּ֣אמֶר לְאָבִ֔יו בָּרֲכֵ֥נִי גַם־אָ֖נִי אָבִֽי׃
 וַיֹּ֕אמֶר בָּ֥א אָחִ֖יךָ בְּמִרְמָ֑ה וַיִּקַּ֖ח בִּרְכָתֶֽךָ׃
 וַיֹּ֡אמֶר הֲכִי֩ קָרָ֨א שְׁמ֜וֹ יַעֲקֹ֗ב וַֽיַּעְקְבֵ֙נִי֙ זֶ֣ה פַעֲמַ֔יִם אֶת־בְּכֹרָתִ֣י לָקָ֔ח וְהִנֵּ֥ה עַתָּ֖ה לָקַ֣ח בִּרְכָתִ֑י וַיֹּאמַ֕ר הֲלֹא־אָצַ֥לְתָּ לִּ֖י בְּרָכָֽה׃
 
Gen 27:34 When Esau heard the words of his father, he cried with an exceeding (gadol) great and bitter cry, and said to his father: ‘Bless me, even me also, O my father.’ Gen 27:35 And he (Isaac) said: ‘Your brother came with mir’mah (subtlety), and has taken away your blessing.’ Gen 27:36 And he (Esau) said: ‘Is not he rightly named Yaakov? for he has outwitted me these two times: he took away my birth-right; and, behold, now he has taken away my blessing.’ And he said: ‘Have you not reserved a blessing for me?’
 
The Targums and Yarchi both interpret the Hebrew מִרְמָה mir’mah as, “wisdom.” Thus, they read, “Your brother came with wisdom.”
 
This may be the first time Yitzchak has heard of the sale of the birth-right?
 
The context denotes a conversational response. Esau makes a play on words here, using the Hebrew, יַּעְקְבֵנִי ya’keveiniy from the root עקב eikev which Yaakov’s name is derived from. It can mean both heel and outwit or deceive.
 
It’s important that we note the fact that Esau is lying when he says, “he took away my birth-right.” Yaakov did not take away Esau’s birth-right, to the contrary, Esau despised his birth-right and sold it for a pot of stew (Gen. 25:34). This was done under oath and thus Esau had invoked a curse upon himself by breaking the oath and seeking the birth-right in spite of his having sold it.
 
Given that the blessing of the first-born belongs to the child who holds the birth-right, Esau is also incorrect in saying that Yaakov took his blessing. In fact, Yaakov received from his father (albeit through deception) that which was rightfully his. The Hebrew, בְּכֹרָתִ֣י “bekhoratiy” my birth-right, and בִּרְכָתִי “Birkhatiy” my blessing, share the same root consonants. Thus, they are related both linguistically and spiritually. They are אחד echad, a complex unity.
 
Like all those who sell their heritage to satisfy a temporary hunger, Esau is now surprised to find that he has also had his identity taken from him.
 
 וַיַּ֨עַן יִצְחָ֜ק וַיֹּ֣אמֶר לְעֵשָׂ֗ו הֵ֣ן גְּבִ֞יר שַׂמְתִּ֥יו לָךְ֙ וְאֶת־כָּל־אֶחָ֗יו נָתַ֤תִּי לוֹ֙ לַעֲבָדִ֔ים וְדָגָ֥ן וְתִירֹ֖שׁ סְמַכְתִּ֑יו וּלְכָ֣ה אֵפ֔וֹא מָ֥ה אֶֽעֱשֶׂ֖ה בְּנִֽי׃
וַיֹּ֨אמֶר עֵשָׂ֜ו אֶל־אָבִ֗יו הַֽבְרָכָ֨ה אַחַ֤ת הִֽוא־לְךָ֙ אָבִ֔י בָּרֲכֵ֥נִי גַם־אָ֖נִי אָבִ֑י וַיִּשָּׂ֥א עֵשָׂ֛ו קֹל֖וֹ וַיֵּֽבְךְּ׃
 
Gen 27:37 And Yitzchak answered and said unto Esau: ‘Behold, I have made him your lord, and all his brothers have I given to him for servants; and with corn and wine have I sustained him; and what then shall I do for you, my so?’ Gen 27:38 And Esau said to his father: ‘Have you only got one blessing, my father? Bless me, even me also, O my father.’ And Esau lifted up his voice, and wept.
 
Esau clearly understands that there is power in blessing but wrongly concludes that the blessing comes from Yitzchak.
 
“16 Forbid any sexually immoral or godless person like Esau, who sold his own birth-right for a single meal. 17 For you know that even afterward, when he wanted to inherit the blessing, he was rejected, disallowed for he found no place, room, opportunity for repentance, though he sought for it with tears.”
 
–Hebrews 12:16-17 [Author’s translation]
 
 וַיַּ֛עַן יִצְחָ֥ק אָבִ֖יו וַיֹּ֣אמֶר אֵלָ֑יו הִנֵּ֞ה מִשְׁמַנֵּ֤י הָאָ֙רֶץ֙ יִהְיֶ֣ה מֽוֹשָׁבֶ֔ךָ וּמִטַּ֥ל הַשָּׁמַ֖יִם מֵעָֽל׃
וְעַל־חַרְבְּךָ֣ תִֽחְיֶ֔ה וְאֶת־אָחִ֖יךָ תַּעֲבֹ֑ד וְהָיָה֙ כַּאֲשֶׁ֣ר תָּרִ֔יד וּפָרַקְתָּ֥ עֻלּ֖וֹ מֵעַ֥ל צַוָּארֶֽךָ׃
 
Gen 27:39 And Yitzchak his father answered and said to him: ‘Behold, of the fat places of the earth shall be your dwelling, and of the dew of heaven from above; Gen 27:40 And by the sword shall you live, and you shall serve your brother; and it shall come to pass when you shall break loose, that you will shake his yoke from off your neck.
 
Yitzchak can only bless Esau according to God’s will; thus, Esau’s blessing takes on the appearance of a curse. He will not benefit from the fat land; he will only dwell in it. He will have to fight to survive, living by the sword rather than the plough. And, he will serve his brother. The last clause is prophetic of the future when Esau’s descendants will break free of the yoke of Israel (Yaakov) [2 Kings 8:20-22, 2 Chronicles 28:17].
 
‘3 And Esau I have hated, and I have made his mountains a desolation and left his inheritance to the jackals of the wilderness.” 4 Though Edom (Esau’s descendants) says, “We have been beaten down, but we will return and build up the ruins”; this is what Adonay Tzevaot the LORD Who goes warring says: “They may build, but I will tear down; and they will be called the border of wickedness, and the people whom the Lord has cursed forever.” 5 And your eyes will see this, and you will say, “YHVH The Lord is exalted beyond the border of Israel!”’
 
–Malachi 1:3-5 [Author’s translation]
 
 וַיִּשְׂטֹ֤ם עֵשָׂו֙ אֶֽת־יַעֲקֹ֔ב עַל־הַ֨בְּרָכָ֔ה אֲשֶׁ֥ר בֵּרֲכ֖וֹ אָבִ֑יו וַיֹּ֨אמֶר עֵשָׂ֜ו בְּלִבּ֗וֹ יִקְרְבוּ֙ יְמֵי֙ אֵ֣בֶל אָבִ֔י וְאַֽהַרְגָ֖ה אֶת־יַעֲקֹ֥ב אָחִֽי׃
 
Gen 27:41 And Esau hated Yaakov because of the blessing his father had blessed him with. And Esau said in his heart (lev, inner being): ‘Let the days of mourning for my father be completed; then will I slay my brother Yaakov.’
 
Esau’s hatred for Yaakov reveals his true character. Like Cain he is jealous of his brother and seeks his death. Note that rather than seeking God, Esau says these things to himself. They are the thoughts and feelings of his core being (B’lev).
 
וַיֻּגַּ֣ד לְרִבְקָ֔ה אֶת־דִּבְרֵ֥י עֵשָׂ֖ו בְּנָ֣הּ הַגָּדֹ֑ל וַתִּשְׁלַ֞ח וַתִּקְרָ֤א לְיַעֲקֹב֙ בְּנָ֣הּ הַקָּטָ֔ן וַתֹּ֣אמֶר אֵלָ֔יו הִנֵּה֙ עֵשָׂ֣ו אָחִ֔יךָ מִתְנַחֵ֥ם לְךָ֖ לְהָרְגֶֽךָ׃
 
Gen 27:42 And the words of Esau her elder son were told to Rivkah; and she sent and called Yaakov her younger son, and said unto him: ‘Behold (hinei), your brother Esau, in thinking of you, comforts himself, with plans to kill you.
 
How were the words of Esau communicated to Rivkah if, as the text says, they were spoken in his heart/core-being/mind? The most reasonable solution is that God informed Rivkah of Esau’s plan to kill Yaakov. The Targum of Yonatan and the writings of Yarchi affirm this saying, “the words of Esau her elder son were told to Rivkah by the Ruach Ha-kodesh (Holy Spirit).”
 
וְעַתָּ֥ה בְנִ֖י שְׁמַ֣ע בְּקֹלִ֑י וְק֧וּם בְּרַח־לְךָ֛ אֶל־לָבָ֥ן אָחִ֖י חָרָֽנָה׃
 וְיָשַׁבְתָּ֥ עִמּ֖וֹ יָמִ֣ים אֲחָדִ֑ים עַ֥ד אֲשֶׁר־תָּשׁ֖וּב חֲמַ֥ת אָחִֽיךָ׃
 עַד־שׁ֨וּב אַף־אָחִ֜יךָ מִמְּךָ֗ וְשָׁכַח֙ אֵ֣ת אֲשֶׁר־עָשִׂ֣יתָ לּ֔וֹ וְשָׁלַחְתִּ֖י וּלְקַחְתִּ֣יךָ מִשָּׁ֑ם לָמָ֥ה אֶשְׁכַּ֛ל גַּם־שְׁנֵיכֶ֖ם י֥וֹם אֶחָֽד׃
 
Gen 27:43  Now therefore, my son, shema (listen to  and obey) my voice; and arise, flee to Laban (white) my brother to Charan (scorched mountain); Gen 27:44 and stay with him a number of days, until your brother's fury is turned away; Gen 27:45  until your brother's anger turns away from you, and he forgets that which you have done to him; then I will send, and fetch you from there; why should I be bereaved of you both in one day?’
 
It seems that, “bereaved of you both” indicates that Esau would be put to death according to moral law (Gen. 9:6) if he were to kill his brother Yaakov.
 
וַתֹּ֤אמֶר רִבְקָה֙ אֶל־יִצְחָ֔ק קַ֣צְתִּי בְחַיַּ֔י מִפְּנֵ֖י בְּנ֣וֹת חֵ֑ת אִם־לֹקֵ֣חַ יַ֠עֲקֹב אִשָּׁ֨ה מִבְּנֽוֹת־חֵ֤ת כָּאֵ֙לֶּה֙ מִבְּנ֣וֹת הָאָ֔רֶץ לָ֥מָּה לִּ֖י חַיִּֽים׃
 
Gen 27:46 And Rivkah said to Yitzchak: ‘I abhor my life because of the daughters of Chet (terror). If Yaakov takes a wife of the daughters of Chet, such as these, of the daughters of the land, what good shall my life do me?’
 
Rivkah, using the dislike both she and Yitzchak share for the practices of the daughters of Chet (Who are considered by Jewish sources to be idolaters), convinces Yitzchak to send Yaakov to Laban in order to get a wife from the family bloodline. This serves to preserve both Yaakov’s life and the lineage of Avraham. Thus, the stage is set for Yaakov’s years of servitude to Laban. Yaakov will not enter directly into blessing; the blessing will come but it will come in God’s timing. Yaakov must wrestle with the One Who blesses and discover that true blessing is found in right, intimate relationship with HaShem.
 
© 2026 Yaakov Ben Yehoshua

Introduction:
 
Genesis 26 is the central chapter of the Torah portion תּוֹלְדֹת‎ “Toldot,” meaning generations. This portion is key to the extension of God’s plan for Israel and His irrevocable covenant with Avraham. This chapter plays a pivotal role in explaining the continuity of Avraham’s covenant as it is confirmed (not re-established) through Isaac and will be confirmed again through Jacob, not as a result of either Isaac or Jacob’s character but as a result of Avraham’s having accepted God’s Word (Davar[H], logos[G]) through trust (ref. Gen. 15:18-21; Ex. 6:8; Psa. 105:9-12). This is why the text reminds us that it is as a consequence of Avraham’s trust in God that God has passed the covenant promises on to Isaac, Jacob and therefore, the chosen, ethnic, religious, empirical children of Israel.
 
Chapter 25 ended with Esau despising his birth right and the priestly role as head of the family, thus rejecting the faith of his father Isaac and by extension, the faith of Avraham. The current chapter ends with Esau making more poor choices and bringing grief and bitterness to Yitzchak and Rivkah. We may ask, why is the sin of Esau emphasized here? Why is it so important to distinguish him as one who grieves his parents? The answer is found in the establishment of the covenant of Avraham. The righteous line of Avraham will benefit from the trust of Avraham. This covenant is to be generational and must pass to those who will establish it for each subsequent generation. It is for this reason also that Yitzchak must experience similar trials to those of his father.
 
This text is not the story of Avraham with Yitzchak’s name inserted (as some foolish critics conclude). This is the third account of its kind, the former two being those enacted by Avraham and Sarah, however, this is a story that is as unique to Yitzchak and Rivkah as it is similar to the accounts of Avraham and Sarah. It is a story of both continuation and personal revelation, of struggling and overcoming. It’s important to note that verse 1 intentionally distinguishes this account from the former famine of Avraham’s time. The similarities in the three accounts should not blind us to the divergent details. For example, Rivkah, unlike Sarah, is not taken from her husband. The former wells have been stopped up and the covenant reneged upon. We add to this Avimelech’s agitation in verses 10 and 11, which is clearly in response to a precedent that has previously been set and is clearly already known to him, i.e., the warning of Gen. 20:7. Thus, the present events allude to the former and presuppose the latter.
 
Therefore, Yitzchak, through circumstances similar to those experienced by Avraham, learns to trust HaShem for himself. This is an important illumination of generational trust (faith) in God. The parent must pass on the instruction of God, and the child must respond. Salvation comes to both family and the individual, everyone must choose God freely for himself. God does (contrary to the popular Christian truism) have grandchildren, however, they are not grandchildren by osmosis but by free will.
 
וַיְהִ֤י רָעָב֙ בָּאָ֔רֶץ מִלְּבַד֙ הָרָעָ֣ב הָרִאשׁ֔וֹן אֲשֶׁ֥ר הָיָ֖ה בִּימֵ֣י אַבְרָהָ֑ם וַיֵּ֧לֶךְ יִצְחָ֛ק אֶל־אֲבִימֶּ֥לֶךְ מֶֽלֶךְ־פְּלִשְׁתִּ֖ים גְּרָֽרָה׃
 
Gen 26:1 And there was a famine (רָעָב ra’av – hunger) in the land, separate from the famine (hunger) that had first come to pass in the days of Avraham (Father of many nations). And walking forth Yitzchak (He laughs) went to Avimelech (My father is king) king of the Pilishtiym (immigrants, invaders), he was heading toward Gerar (lodging place).
 
This chapter, like so many other accounts of its kind, gives an overview statement prior to presenting the details of the events. Verse 1 stresses the fact that this is not a repetition of a former account, so as to dispel any future revisionist attempts to discount its authenticity. The writer is Moses, who, from oral tradition (often as reliable as the written tradition and at times more reliable due to its one on one passing down of meticulously memorized details) and by the revelation of God, has recorded Israel’s history at Sinai. These words, penned at Sinai are connected generationally to factual history. There is no good reason to doubt either the writer or the information gathering process.
 
The Pilishtiym, both here and in the previous episodes, are thought to be referred to in general terms, that is, as immigrants or invaders, which is the meaning of the Hebrew Philishtiym. This is because historians place the migration of the Pilishtiym at a much later date in history (1200 BCE). Regardless, they are an ancient immigrant people that died out long before the first century C.E. and have absolutely no relationship to the modern invention of a Palestinian people. Those who call themselves Palestinians today are a collective of Arabs, Egyptians and various subgroups who, like the ancient Philishtiym, invaded the land, and act as enemies to the descendants of Jacob, and that is where the similarities end. This is essential to understanding the ongoing struggle for the land of Israel, formerly known as Canaan, to this day.
 
The fact that Avimelech is still alive either means that he had been much younger than Avraham, or that the name is in fact a Title, “My father the king,” much like the title Pharaoh which is not a proper noun.
 
Yitzchak’s journey is said by the rabbis to represent the future exile to Babylon, just as Avraham’s journey represented Israel’s descent into Egypt and captivity.
 
The Hebrew, רָעָב ra’av translated as famine, means hunger. One reads a twofold meaning here: famine affects the land; hunger impacts both individuals and communities. Spiritual famine is the result of spiritual decay within an environment and spiritual hunger, a desperate cry for redemption from those living under the weight of moral degradation.
 
 וַיֵּרָ֤א אֵלָיו֙ יְהוָ֔ה וַיֹּ֖אמֶר אַל־תֵּרֵ֣ד מִצְרָ֑יְמָה שְׁכֹ֣ן בָּאָ֔רֶץ אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ׃
 
Gen 26:2 And seeing, perceiving, appearing (vayira) HaShem (YHVH: Mercy) said: “Do not descend to Mitzrayimah (Egypt, double straits/distress); settle in the land which I tell you to go toward.”
 
Rav Mizrachi explains that when Yitzchak was placed on the altar of the Akiedah (The Binding), he became the equivalent of an elevation offering that is to be entirely consumed on the altar of sacrifice. This kind of offering was not to be removed from the Temple courtyard. Thus, Rashi reads, “Do not descend to Egypt (bondage) for you are an unblemished offering, and it is not proper for you to reside outside the land (Eretz Israel).”
 
Egypt was a place of certain sustenance and provision, whereas Gerar was as famine affected as Hebron. If Yitzchak is to obey God he must choose to travel from famine to famine and trust that God will provide for his needs. There are times in our spiritual journey when we go from one desert season to another and wonder when relief will come. In these compounded seasons we are left with a choice to lean further into trusting God or to allow self-pity and fatalism to destroy us. A desert can be survived when one listens to a desert guide.
 
גּ֚וּר בָּאָ֣רֶץ הַזֹּ֔את וְאֶֽהְיֶ֥ה עִמְּךָ֖ וַאֲבָרְכֶ֑ךָּ כִּֽי־לְךָ֣ וּֽלְזַרְעֲךָ֗ אֶתֵּן֙ אֶת־כָּל־הָֽאֲרָצֹ֣ת הָאֵ֔ל וַהֲקִֽמֹתִי֙ אֶת־הַשְּׁבֻעָ֔ה אֲשֶׁ֥ר נִשְׁבַּ֖עְתִּי לְאַבְרָהָ֥ם אָבִֽיךָ׃
 וְהִרְבֵּיתִ֤י אֶֽת־זַרְעֲךָ֙ כְּכוֹכְבֵ֣י הַשָּׁמַ֔יִם וְנָתַתִּ֣י לְזַרְעֲךָ֔ אֵ֥ת כָּל־הָאֲרָצֹ֖ת הָאֵ֑ל וְהִתְבָּרֲכ֣וּ בְזַרְעֲךָ֔ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ׃
 
Gen 26:3  Sojourn in this land, and I will be with you, and will bless you; for to you, and to your seed (zera Gen.3:15, 22:18), I will give all these lands (Ha-aratzot), and I will stand up, arise and establish (v’hakeemotiy) the oath which I swore to Avraham (Father of many nations) your father; Gen 26:4  and I will make great (multiply) your seed (zera) as the stars of the heavens, and will give to your seed (zera) all these lands (Ha-aratzot); and kneeling to be blessed (v’heet’brachoo) in your seed, will be all the nations of the earth (Ha-aretz);
 
Faced with the decision to remain in the land of Israel in spite of the famine, rather than going to Egypt where the Nile River feed the rich crops of the delta, Yitzchak, like Avraham before him, must choose to trust God for the future fulfilment of His promises (Hebrews 11:9-10).
 
This repetition of God’s former promise to Avraham is not a renewal of the promise, nor is it a new promise, rather it is the firm establishment of the generational promise and a precursor to the fulfilment of the generational covenant originally made with and through Avraham (ref. Gen. 15:18-21; Ex. 6:8; Psa. 105:9-12). This covenant is entirely reliant on God and not on the deeds or misdeeds of His servants. God is simply saying to Yitzchak, who has yet to complete his faith journey, “In case you had any doubts, I’m reminding you that I will keep my promises.” The Hebrew idiom, “I will arise, stand up” is intended to convey God’s active participation in and acknowledgement of His creation and His purposes for His servants. This same phrase is used frequently in the Genesis creation accounts, and refutes outright the heretical theological lie that says God does not continue to participate in the sin affected created order.
 
The Hebrew זרע “zera” seed, is the same term used in Genesis 3:15 & Genesis 22:18, which is singular but can be understood in Hebrew to also denote the sum of a man’s progeny in the plural sense and thus lends itself to ambiguity. Rav Shaul (Paul the Apostle) makes a d’rash (comparative teaching) on the Genesis 22:18 text saying:
 
“The promises were spoken to Avraham and to his seed (zera). Scripture does not say ‘and to seeds,’ meaning many people, but ‘and to your seed,’ meaning one person, who is Mashiyach (Messiah Yeshua). What I mean is this: The Torah, introduced 430 years later, does not set aside the covenant previously established by Elohim and thus do away with the promise. For if the inheritance depends on the Torah, then it no longer depends on the promise; but Elohim in His grace gave it to Avraham through a promise.”
 
–Galatians 3:16-18 [Author’s translation]
 
It’s worth noting that the Hebrew text says, “I will give your seed all the lands הָאֲרָצֹת (plural: Ha-atzarot),” rather than simply saying, “I will give your seed the land הארץ (Ha-Aretz).” This makes it impossible to confuse the legitimacy of Israel’s Promised Land, made up of the lands of each of her yet to be born tribes.
 
עֵ֕קֶב אֲשֶׁר־שָׁמַ֥ע אַבְרָהָ֖ם בְּקֹלִ֑י וַיִּשְׁמֹר֙ מִשְׁמַרְתִּ֔י מִצְוֺתַ֖י חֻקּוֹתַ֥י וְתוֹרֹתָֽי׃
 
Gen 26:5 As a consequence of Avraham listening, hearing, understanding and obeying (Shema) My voice, and guarding (keeping) My safeguards (mishmar’tiy), My (mitzvotay) right actions (commands), my decrees (Chookotay), and My (Torahtay) instructions.”
 
This is the explanation for the repetition of the blessing and covenant given to Avraham. It is due to Avraham’s trust and obedience that his son Yitzchak has been given the generational promises of God. However, in order to receive God’s promises Yitzchak must exhibit trust of his own.
 
The specific instructional terms used here convey detailed forms of obedience. The Safeguards מִשְׁמַרְתִּ֔י (mishmar’tiy) are intended to serve as barriers against infringement. The right actions, positive commandments, מִצְוֺתַ֖י (mitzvotay) are the laws that innate moral sense dictates. The decrees חֻקּוֹתַ֥י (Chookotay) are laws that human reason cannot always explain but are given for our good as a result of God’s greater knowledge of His creation. Thus, they are considered to be like Royal decrees, which God our King enacts on His subjects. The instructions תוֹרֹתָֽי (Torahtay) refer to the written, even engraved word of God. The rabbis conclude that the plural refers to both the written Torah and oral Torah (Mishnah). What is certain is that Avraham obeyed God in a wide range of ways and was ultimately attentive to God’s voice, קוֹל “Kol.”
 
 וַיֵּ֥שֶׁב יִצְחָ֖ק בִּגְרָֽר׃
 וַֽיִּשְׁאֲל֞וּ אַנְשֵׁ֤י הַמָּקוֹם֙ לְאִשְׁתּ֔וֹ וַיֹּ֖אמֶר אֲחֹ֣תִי הִ֑וא כִּ֤י יָרֵא֙ לֵאמֹ֣ר אִשְׁתִּ֔י פֶּן־יַֽהַרְגֻ֜נִי אַנְשֵׁ֤י הַמָּקוֹם֙ עַל־רִבְקָ֔ה כִּֽי־טוֹבַ֥ת מַרְאֶ֖ה הִֽיא׃
 
Gen 26:6 And Yitzchak dwelt in Gerar (lodging place). Gen 26:7 And enquiring, the men of that place asked him for his wife; and he said: “She is my sister”; for he feared to say: “My wife”; “Or the men of this place might kill me for Rivkah (Captivating), because she is beautiful to look upon.”
 
Yitzchak was well aware of the way the people of Canaan, the invading Pilishtiym, treated others. He had witnessed it as a young man dwelling in his father’s camp and had no reason to believe that Avimelech (the current ruler) and his people had changed their ways. After all, as we soon see, they have stopped up the wells of Avraham thus breaking the covenant oath which they had made with him before God. It is a mistake to presume that Yitzchak is being intentionally deceptive, or to call his actions sin. They are in fact the actions of a righteous man who is seeking to protect and defend his household.
 
Some suggest that by calling Rivkah his sister, Yitzchak places her in greater danger, however, given the cultural, historical context and the explanation Yitzchak gives to Avimelech later in the account, it is in fact the opposite that is true. By calling Rivkah his sister Yitzchak prevents Avimelech’s men killing him in order to take Rivkah (his wife). This is because cultural historical tradition required that a man seeking to bed/wed Rivkah, a single woman (sister), must approach the male relative responsible for her and make a proposal, prepare a home and pay a bride price in order to take her into his bed. According to the text Rivkah was extremely beautiful, which means the men would have been fighting among themselves for the pleasure of possessing her and would thus be compelled to pursue the traditional process of outbidding each other to pay her bride price. Yitzchak’s subterfuge was extremely effective, as can be seen from the many days he and Rivkah experienced, devoid of harassment, prior to Avimelech discovering their ruse.
 
וַיְהִ֗י כִּ֣י אָֽרְכוּ־ל֥וֹ שָׁם֙ הַיָּמִ֔ים וַיַּשְׁקֵ֗ף אֲבִימֶ֙לֶךְ֙ מֶ֣לֶךְ פְּלִשְׁתִּ֔ים בְּעַ֖ד הַֽחַלּ֑וֹן וַיַּ֗רְא וְהִנֵּ֤ה יִצְחָק֙ מְצַחֵ֔ק אֵ֖ת רִבְקָ֥ה אִשְׁתּֽוֹ׃
 
Gen 26:8 And it came to pass, when he had been there a long time, that Avimelech king of the Pilishtiym looked out a window, and saw, and, behold, Yitzchak was sporting with, fondling Rivkah his wife.
 
Much time has passed and Yitzchak has obviously become comfortable in his surroundings, thus he seems to be less careful with regard to how he is seen to interact with his wife. The Hebrew word play between Yitzchak’s יִצְחָק name and the term צַחֵק tzacheik (sporting, playing, fondling), is meant to convey a sense of relaxed laughter and free play. Thus, supporting the notion that Yitzchak had become settled in the land and felt much safer than he had previously.
 
The term “window” may indicate that Yitzchak and Rivkah were now living in the small village community of Gerar, perhaps even in a solid dwelling, or at very least their tent community lived very nearby.
 
וַיִּקְרָ֨א אֲבִימֶ֜לֶךְ לְיִצְחָ֗ק וַיֹּ֙אמֶר֙ אַ֣ךְ הִנֵּ֤ה אִשְׁתְּךָ֙ הִ֔וא וְאֵ֥יךְ אָמַ֖רְתָּ אֲחֹ֣תִי הִ֑וא וַיֹּ֤אמֶר אֵלָיו֙ יִצְחָ֔ק כִּ֣י אָמַ֔רְתִּי פֶּן־אָמ֖וּת עָלֶֽיהָ׃
 
Gen 26:9 And Avimelech called Yitzchak, and said: “Behold, certainly she is your wife; how could you say, “She is my sister?” And Yitzchak said to him: “Because I said: they might kill me because of her.”
 
As alluded to previously, this was a reasonable assumption on Yitzchak’s part, given the lack of moral character exhibited by Avimelech and his people in the past and the fact that they had now stopped up Avraham’s wells and reneged on the covenant they had made with him.

וַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ מַה־זֹּ֖את עָשִׂ֣יתָ לָּ֑נוּ כִּ֠מְעַט שָׁכַ֞ב אַחַ֤ד הָעָם֙ אֶת־אִשְׁתֶּ֔ךָ וְהֵבֵאתָ֥ עָלֵ֖ינוּ אָשָֽׁם׃
 
Gen 26:10 And Avimelech said: “What is this you have done to us? One of the people (Ha-am) might easily have lain with your wife, and you would have brought guilt upon us.”
 
The Hebrew הָעָם Ha-am (the people) is interesting. It may indicate that sexual immorality like that of S’dom was being practiced by the Pilishtiym.
 
Another view suggests that Avimelech is referring to the “One over the people,” a ruling title denoting Avimelech himself. However, this is at best a dubious reading of the Hebrew.
 
וַיְצַ֣ו אֲבִימֶ֔לֶךְ אֶת־כָּל־הָעָ֖ם לֵאמֹ֑ר הַנֹּגֵ֜עַ בָּאִ֥ישׁ הַזֶּ֛ה וּבְאִשְׁתּ֖וֹ מ֥וֹת יוּמָֽת׃
 
Gen 26:11 And Avimelech charged all the people, saying: “Anyone that touches this man or his wife shall surely be put to death.”
 
Avimelech, while a covenant breaker, is none the less familiar with the servants of HaShem and the protection and prosperity they experience in His service. Thus, his somewhat fearful warning to his people. The warning also shows that Avimelech knew his people were likely to do the very thing he warned against, thus the severe punishment that accompanied his decree. The irony of Avimelech’s powerless decree is not lost on this reader. In the end it is the decree of the King of kings that will prevail.
 
 וַיִּזְרַ֤ע יִצְחָק֙ בָּאָ֣רֶץ הַהִ֔וא וַיִּמְצָ֛א בַּשָּׁנָ֥ה הַהִ֖וא מֵאָ֣ה שְׁעָרִ֑ים וַֽיְבָרֲכֵ֖הוּ יְהוָֽה׃
 וַיִּגְדַּ֖ל הָאִ֑ישׁ וַיֵּ֤לֶךְ הָלוֹךְ֙ וְגָדֵ֔ל עַ֥ד כִּֽי־גָדַ֖ל מְאֹֽד׃
 
Gen 26:12 And Yitzchak sowed in that land, attaining in the same year a hundredfold measure; and blessing from HaShem (YHVH: Mercy). Gen 26:13 And the man (Isaac) became great, and grew more and more until he became very great.
 
God had promised to be with Yitzchak and prosper him and that is exactly what happened. The numerical value of a hundred is ten by ten, that is completion multiplied by completion, fullness multiplied by fullness. This kind of harvest was nothing short of miraculous in a drought ridden climate during a time of famine.
 
 וַֽיְהִי־ל֤וֹ מִקְנֵה־צֹאן֙ וּמִקְנֵ֣ה בָקָ֔ר וַעֲבֻדָּ֖ה רַבָּ֑ה וַיְקַנְא֥וּ אֹת֖וֹ פְּלִשְׁתִּֽים׃
 
Gen 26:14 And he had flocks, and herds of cattle, and a great many servants; and the Pilishtiym envied him.
 
The Pilishtiym clearly felt threatened by Yitzchak’s success. This resentment of the Jewish alien would become a cyclic historical reality and continues to this day. The irony here being that the ancient Pilishtiym themselves were immigrants/invaders, aliens in the land of Canaan.
 
וְכָל־הַבְּאֵרֹ֗ת אֲשֶׁ֤ר חָֽפְרוּ֙ עַבְדֵ֣י אָבִ֔יו בִּימֵ֖י אַבְרָהָ֣ם אָבִ֑יו סִתְּמ֣וּם פְּלִשְׁתִּ֔ים וַיְמַלְא֖וּם עָפָֽר׃
 
Gen 26:15 Now all the wells which his father's servants had dug in the days of Avraham his father, the Pilishtiym had stopped them up, and filled them with earth.
 
The past tense shows that this had been done some time ago and probably soon after Avraham’s death. Under Avimelech’s rule the Pilishtiym had violated the covenant they had made with Avraham and had brought a curse upon themselves according to the oath. This may well have been the reason for the famine which had come upon the land.
 
In addition, this made Yitzchak’s journey into the desert of the wider Negev all the more treacherous. He had in fact sought refuge from famine in a land of famine. This shows his great faith.
 
 וַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־יִצְחָ֑ק לֵ֚ךְ מֵֽעִמָּ֔נוּ כִּֽי־עָצַֽמְתָּ־מִמֶּ֖נּוּ מְאֹֽד׃
 וַיֵּ֥לֶךְ מִשָּׁ֖ם יִצְחָ֑ק וַיִּ֥חַן בְּנַֽחַל־גְּרָ֖ר וַיֵּ֥שֶׁב שָֽׁם׃
 
Gen 26:16 And Avimelech said to Yitzchak: “Go from us; for you are much mightier than we are.” Gen 26:17 And Yitzchak walked forth, and encamped in the valley of Gerar, and dwelt there.
 
Once again Yitzchak experiences a prelude to Israel’s history among the nations. Once Jews begin to prosper and become despised, they are often persecuted and sent away, or worse. Avimelech was sending Yitzchak into barren land where he knew that his men had stopped up the water sources. This is a harsh exile for Yitzchak and yet another testimony to Avimelech’s poor character. Yitzchak moved to the south and dwelt in the valley of Gerar, some distance from the town.
וַיָּ֨שָׁב יִצְחָ֜ק וַיַּחְפֹּ֣ר׀ אֶת־בְּאֵרֹ֣ת הַמַּ֗יִם אֲשֶׁ֤ר חָֽפְרוּ֙ בִּימֵי֙ אַבְרָהָ֣ם אָבִ֔יו וַיְסַתְּמ֣וּם פְּלִשְׁתִּ֔ים אַחֲרֵ֖י מ֣וֹת אַבְרָהָ֑ם וַיִּקְרָ֤א לָהֶן֙ שֵׁמ֔וֹת כַּשֵּׁמֹ֕ת אֲשֶׁר־קָרָ֥א לָהֶ֖ן אָבִֽיו׃
 
Gen 26:18 And Yitzchak dug again the wells of water, which they had dug in the days of Avraham his father; for the Pilishtiym had stopped them up after the death of Avraham; and he called their names after the names by which his father had called them.
 
In the desert, water or the lack thereof is a poignant reminder of life’s frailty. Yiztchak, in re-digging his father’s wells is showing his connection to his father’s journey, and in renaming them with the names his father had given them he is also honoring his father’s faithful legacy. Yitzchak is identifying more and more with both the physical struggle and the spiritual journey of his father Avraham.
 
וַיַּחְפְּר֥וּ עַבְדֵֽי־יִצְחָ֖ק בַּנָּ֑חַל וַיִּ֨מְצְאוּ־שָׁ֔ם בְּאֵ֖ר מַ֥יִם חַיִּֽים׃
 
Gen 26:19 And Yitzchak’s servants dug in the valley, and found there a well of living water (Mayim Chaiyim).
 
The phrase, מַיִם חַיִּים “living water” denotes an underground stream from a pure water source that flows from outside the valley with its origin in the north. These waters of living are a significant symbol of God’s life-giving spirit and his sustaining provision.
 
וַיָּרִ֜יבוּ רֹעֵ֣י גְרָ֗ר עִם־רֹעֵ֥י יִצְחָ֛ק לֵאמֹ֖ר לָ֣נוּ הַמָּ֑יִם וַיִּקְרָ֤א שֵֽׁם־הַבְּאֵר֙ עֵ֔שֶׂק כִּ֥י הִֽתְעַשְּׂק֖וּ עִמּֽוֹ׃
 
Gen 26:20 And the herdsmen of Gerar fought with Yitzchak’s herdsmen, saying: “The water is ours.” And he called the name of the well עֵ֔שֶׂק Eisek (contention); because they contended with him.
 
Having cast Yitzchak out and into a place where they knew there was no water, the herdsmen (Pilishtiym), now envious of the success of Yitzchak’s men, attempt to steal the water for themselves. This type of contention is also a familiar refrain in Israel’s history. The irony here is that the living water’s source is to the north outside the land of the Pilishtiym. Thus, spiritually speaking, they are attempting to cut Yitzchak off from the living waters of HaShem. All be it in a vain attempt.
 
 וַֽיַּחְפְּרוּ֙ בְּאֵ֣ר אַחֶ֔רֶת וַיָּרִ֖יבוּ גַּם־עָלֶ֑יהָ וַיִּקְרָ֥א שְׁמָ֖הּ שִׂטְנָֽה׃
 
Gen 26:21 And they dug another well, and they also had to fight for that. And he called the name of it Sitnah (strife).
 
Yitzchak’s men, acting in humility, turn their attention to looking for another water source rather than antagonizing the Pilishtiym herdsmen. However, this does not prevent the Pilishtiym from contesting the finding of the second well. Strife is an escalation of the Contention, things are becoming dire, Yitzchak’s community cannot survive without water.
 
וַיַּעְתֵּ֣ק מִשָּׁ֗ם וַיַּחְפֹּר֙ בְּאֵ֣ר אַחֶ֔רֶת וְלֹ֥א רָב֖וּ עָלֶ֑יהָ וַיִּקְרָ֤א שְׁמָהּ֙ רְחֹב֔וֹת וַיֹּ֗אמֶר כִּֽי־עַתָּ֞ה הִרְחִ֧יב יְהוָ֛ה לָ֖נוּ וּפָרִ֥ינוּ בָאָֽרֶץ׃
 
Gen 26:22 And he moved from there, and dug another well; and they didn’t have to fight for it. And he called the name of it Rehovot (wide places); and he said: “For now HaShem (YHVH: Mercy) has made room for us, and we shall be fruitful in the land.”
 
In these dire circumstances, Yitzchak still chooses to act righteously and moves away from the contentious Pilishtiym to dig a third well. The Hebrew number three indicates complex unity, Godly action, firm establishment, completion, immutability and security. This third well which Yitzchak calls “Wide open places” is symbolic of the freedom found in the life-giving spiritual waters of HaShem’s salvation. Yitzchak acknowledges that it is HaShem who has made room for them, rather than their own well digging know how.
 
 וַיַּ֥עַל מִשָּׁ֖ם בְּאֵ֥ר שָֽׁבַע׃
 
Gen 26:23 And he went up from there to Beer-sheva (Well of sevenfold oath).
 
Yitzchak’s journey to Beer-Sheva denotes his desire to seek God. Beer-Sheva, the well of the sevenfold oath is a place of solace and recovery, of covenant and sustenance. Avraham had experienced the living God at work there (Gen. 21:22-34), and after Yitzchak (Genesis 26:23–33), Yaakov would have his intimate dream of the stairway to the heavens immediately following a visit to Beer-Sheva (Genesis 28:10–15 and 46:1–7).
 
Beer-Sheva was to become a place of glory and refuge for many of Israel’s prophets, judges and kings. Beer-Sheva was the territory of the tribes of Simeon and Judah (Joshua 5:28 and 19:2). The sons of the prophet Samuel were judges in Beer-Sheva (1 Samuel 8:2). Saul, Israel's first king, built a fort there for his campaign against the Amalekites (I Samuel 14:48 and 15:2–9). The prophet Elijah took refuge in Beer-Sheva when Jezebel ordered him killed (1 Kings 19:3). The prophet Amos mentions the city in regard to idolatry (Amos 5:5 and 8:14). Following the Babylonian conquest and subsequent enslavement of many Israelites, the town was abandoned. After the Israelite slaves returned from Babylon, they resettled the town. According to the Hebrew Bible, Beer-Sheva was the southernmost city of the territories settled by Israelites, hence the expression “from Dan to Beer-Sheva” to describe the whole kingdom.
 
וַיֵּרָ֨א אֵלָ֤יו יְהוָה֙ בַּלַּ֣יְלָה הַה֔וּא וַיֹּ֕אמֶר אָנֹכִ֕י אֱלֹהֵ֖י אַבְרָהָ֣ם אָבִ֑יךָ אַל־תִּירָא֙ כִּֽי־אִתְּךָ֣ אָנֹ֔כִי וּבֵֽרַכְתִּ֙יךָ֙ וְהִרְבֵּיתִ֣י אֶֽת־זַרְעֲךָ֔ בַּעֲב֖וּר אַבְרָהָ֥ם עַבְדִּֽי׃
 וַיִּ֧בֶן שָׁ֣ם מִזְבֵּ֗חַ וַיִּקְרָא֙ בְּשֵׁ֣ם יְהוָ֔ה וַיֶּט־שָׁ֖ם אָהֳל֑וֹ וַיִּכְרוּ־שָׁ֥ם עַבְדֵי־יִצְחָ֖ק בְּאֵֽר׃
 
Gen 26:24 And HaShem (YHVH: Mercy) appeared to him the same night, and said: “I am the God of Avraham your father. Fear not, for I am with you, and will bless you, and multiply your seed (zera) for My servant Avraham's sake.” Gen 26:25 And he built an altar (mizbeiach – blood sacrificial altar) there, and called upon the name of HaShem (YHVH: Mercy), and pitched his tent there; and there Yitzchak’s servants dug a well.
 
Having experienced such hostility from the Pilishtiym and seeing God’s provision of the well at Rehovot, Yitzchak seeks God where his father had once made a covenant with the wicked people of Canaan.
 
God comes to Yitzchak strait away, “the same night.” The immediacy of this encounter illuminates the Father and His intimate care for the wellbeing of His sons and daughters. Yitzchak needed to be comforted, he was overwhelmed and longed for the deep trust centered relationship with God that he had witnessed in his father Avraham. He sought personal revelation of the tribal, generational God of Avraham. God does not disappoint, for His desire has always been to reconcile Yitzchak to Himself just as He had reconciled his father Avraham.
 
Once again, the building of the altar is a response to what God has already done (Gen.12:9, 13:17-18, 35:7). The Hebrew מִזְבֵּחַ mizbeach (altar) is from the root זבח zabach (kill, slaughter), meaning an atoning blood sacrifice. Thus, this altar, as in the case of those built before it, is an altar of animal blood sacrifice and an acknowledgement of the need for the covering atonement for sin.
 
 וַאֲבִימֶ֕לֶךְ הָלַ֥ךְ אֵלָ֖יו מִגְּרָ֑ר וַאֲחֻזַּת֙ מֵֽרֵעֵ֔הוּ וּפִיכֹ֖ל שַׂר־צְבָאֽוֹ׃
 
Gen 26:26 Then Avimelech went to him from Gerar, and Achuzzat (possession) his friend, and Peechol (strong) the captain of his army.
 
Avimelech, now old in years, as is Phicol, the captain of his guard, has become more and more afraid of Yitzchak. Perhaps he fears his own destruction due to his violation of the covenant he made with Avraham? Whatever the case, he comes, not in humility, but with a show of strength.
 
וַיֹּ֤אמֶר אֲלֵהֶם֙ יִצְחָ֔ק מַדּ֖וּעַ בָּאתֶ֣ם אֵלָ֑י וְאַתֶּם֙ שְׂנֵאתֶ֣ם אֹתִ֔י וַתְּשַׁלְּח֖וּנִי מֵאִתְּכֶֽם׃
 
Gen 26:27 And Yitzchak said to them: “For what reason have you come to me, seeing you hate me, and have sent me away from you?”
 
Yitzchak has every reason to be weary of their intentions.
 
וַיֹּאמְר֗וּ רָא֣וֹ רָאִינוּ֮ כִּֽי־הָיָ֣ה יְהוָ֣ה׀ עִמָּךְ֒ וַנֹּ֗אמֶר תְּהִ֨י נָ֥א אָלָ֛ה בֵּינוֹתֵ֖ינוּ בֵּינֵ֣ינוּ וּבֵינֶ֑ךָ וְנִכְרְתָ֥ה בְרִ֖ית עִמָּֽךְ׃
 
Gen 26:28 And they said: “We saw plainly that HaShem (YHVH: Mercy) was with you; and we said: ‘Let there now be an oath between us, even between us and you, and let us make a covenant with you;
 
Avimelech and his retinue stress that the oath be made between, “us and you” because they have already broken the former oath made with Avraham.
 
 אִם־תַּעֲשֵׂ֨ה עִמָּ֜נוּ רָעָ֗ה כַּאֲשֶׁר֙ לֹ֣א נְגַֽעֲנ֔וּךָ וְכַאֲשֶׁ֨ר עָשִׂ֤ינוּ עִמְּךָ֙ רַק־ט֔וֹב וַנְּשַׁלֵּֽחֲךָ֖ בְּשָׁל֑וֹם אַתָּ֥ה עַתָּ֖ה בְּר֥וּךְ יְהוָֽה׃
 
Gen 26:29 that you will do us no harm, just as we have not touched you, we have only been good to you, and have sent you away in peace; you are now the blessed of HaShem (YHVH: Mercy).’”
 
The Pilishtiym have envied Yitzchak, kicked him out of town, hounded him in the desert, stopped up the wells of his father and stolen the new wells he has dug. Nothing could be further from the truth than the statement, “We have done only good to you.” This lack of humility and brazen unrepentance is consistent with the character exhibited by Avimelech and his people throughout their dealings with Avraham and Yitzchak.
 
The one thing they do right is to acknowledge that where Avraham was the blessed of HaShem, his son has now taken on the mantel of HaShem’s blessing.
 
 וַיַּ֤עַשׂ לָהֶם֙ מִשְׁתֶּ֔ה וַיֹּאכְל֖וּ וַיִּשְׁתּֽוּ׃
 וַיַּשְׁכִּ֣ימוּ בַבֹּ֔קֶר וַיִּשָּׁבְע֖וּ אִ֣ישׁ לְאָחִ֑יו וַיְשַׁלְּחֵ֣ם יִצְחָ֔ק וַיֵּלְכ֥וּ מֵאִתּ֖וֹ בְּשָׁלֽוֹם׃
 
Gen 26:30 And he (Isaac) made them a feast, and they ate and drank. Gen 26:31 And they rose up in the morning, and made an oath to one another; and Yitzchak sent them away, and they departed from him in peace.
 
Yitzchak’s response to the unrepentant and arrogant request of Avimelech and his retinue is nothing short of incredibly gracious. Yitzchak is clearly a man who has met God and has been filled with the Spirit of righteousness. Rather than refute Avimelech’s lies, Yitzchak sees that Avimelech is fearful of Yitzchak’s God and that beneath his bravado he is desperate. Secure in his own identity in God and the assurances from God of the promised land and provision for generations to come, Yitzchak shows great mercy toward Avimelech and his people, Yitzchak treats them to the best in Middle Eastern hospitality, having a feast prepared for them, he sits down to eat with his enemies.
 
The reason the oath takes place the following morning is that an oath should not be taken after the parties have become intoxicated.
 
The outcome of this interaction with his enemies is that they depart in peace. We could all benefit from practicing the type of merciful religion that Yitzchak exhibits here. He is truly a man transformed by a personal encounter with the God of the Universe.
 
 וַיְהִ֣י׀ בַּיּ֣וֹם הַה֗וּא וַיָּבֹ֙אוּ֙ עַבְדֵ֣י יִצְחָ֔ק וַיַּגִּ֣דוּ ל֔וֹ עַל־אֹד֥וֹת הַבְּאֵ֖ר אֲשֶׁ֣ר חָפָ֑רוּ וַיֹּ֥אמְרוּ ל֖וֹ מָצָ֥אנוּ מָֽיִם׃
וַיִּקְרָ֥א אֹתָ֖הּ שִׁבְעָ֑ה עַל־כֵּ֤ן שֵׁם־הָעִיר֙ בְּאֵ֣ר שֶׁ֔בַע עַ֖ד הַיּ֥וֹם הַזֶּֽה׃
 
Gen 26:32 And it came to pass the same day, that Yitzchak's servants came, and informed him of the well which they had dug, and said to him: “We have found water.” Gen 26:33 And he called it Sheva (Seven). Its name unto this day.
 
The provision of water following Yitzchak’s righteous actions is an affirmation of God’s pleasure.
 
There are two possibilities here: either Avimelech’s men had stopped up Avraham’s well at Beer-Sheva and subsequently Yitzchak’s men had re-dug the well, or they had dug a second well. Regardless, the name Sheva is a shortened form of Beer–Sheva and is another example of Yitzchak renaming a location with the same name his father had used. This brings attention to both covenant oaths made with Avimelech and passes the knowledge on to subsequent generations. “Unto this day” means unto the day of the writing down of the Torah at Sinai by Moses.
 
 וַיְהִ֤י עֵשָׂו֙ בֶּן־אַרְבָּעִ֣ים שָׁנָ֔ה וַיִּקַּ֤ח אִשָּׁה֙ אֶת־יְהוּדִ֔ית בַּת־בְּאֵרִ֖י הַֽחִתִּ֑י וְאֶת־בָּ֣שְׂמַ֔ת בַּת־אֵילֹ֖ן הַֽחִתִּֽי׃
וַתִּהְיֶ֖יןָ מֹ֣רַת ר֑וּחַ לְיִצְחָ֖ק וּלְרִבְקָֽה׃ 
 
Gen 26:34 And when Esau (hairy) was forty years old, he took to wife Y’hudit (Praised) the daughter of B’eiri (My well) the Chitti (Descendent of terror - Chet), and Bas’mat (Spice) the daughter of Elon (mighty, terebinth) the Chitti. Gen 26:35 And they brought bitterness and grief to the spirit of Yitzchak (He laughs) and of Rivkah (Captivating).
 
Esau’s sinful actions in marrying women outside of his father’s faith system result in grieving the spirits of his mother and father. This same grief comes upon mothers and fathers of faith today when we see our children wandering from the faith. This is a grieving of both our own spirits and the Spirit of God in us. God’s desire is for the reconciliation of Esau, God is grieved by Esau’s rejection of Him.
 
The reason for ending this account with Esau’s continued sin practices is to show the stark contrast between his actions and those of the Patriarch Yitzchak, Esau’s father. The promises of HaShem are to be passed on to men of noble character, men who will not despise His promises, covenants and birth rights. As explained in my commentary on the previous chapters, Yaakov is a follower of HaShem and a man who struggles to acquire integrity and righteousness. He is to be the next step in the ladder of Israel’s generations. Thus, Toldot.
 
© 2026 Yaakov Ben Yehoshua

Introduction:
 
At the age of 140 years Avraham had arranged for the marriage of Isaac. The Torah now sums up the remaining 35 years and concludes Avraham’s journey with a clear reminder of the distinction that both God and Avraham have made between Isaac, the chosen child of Sarah’s womb and the children of Avraham’s concubines (Hagar & Keturah). Because Ishmael no longer has a part in the ongoing story of Israel, the Torah simply lists his offspring and then continues on with the story of Isaac.
 
Some have suggested that because the Torah doesn’t record all of the extraneous events of the time, that it is therefore, not a history book. This is ludicrous, how many other histories have been recorded by peoples and empires, focusing only on the elements of history that applied to their own viewpoint and primary goals? The Torah, like those other histories, is telling the factual history of a single people. Unlike those secular histories, it is also conveying the spiritual history of all peoples.
 
Before beginning we should take pause and reflect on where we are. We are at the center of the book of Genesis and are about to conclude Chayei Sarah by acknowledging the passing of Avraham. Then we begin again with the generations of Israel (Yaakov). After all, this is the book of beginning.
 
What follows is full of increase, suffering, hope and redemption.
 
וַיֹּ֧סֶף אַבְרָהָ֛ם וַיִּקַּ֥ח אִשָּׁ֖ה וּשְׁמָ֥הּ קְטוּרָֽה׃
 
Gen 25:1 And increasing (v’yosef), Avraham took a wife, and her name was Keturah (Hebrew: Incense, as in a fragrant offering. Aramaic: Restrained).
 
This chapter begins with the Hebrew, וַיֹּסֶף v’yosef (and increase). It is of course no accident that this will become the name of Israel’s (Yaakov’s) son of redemption Joseph (יֹּסֶף Yosef: increase). It is unfortunate therefore, that so many English versions of the Bible omit the full meaning and render the text as, “And Abraham took another wife.”
 
Some of the sages suggest that Keturah is in fact Hagar by another name, however, this is unlikely given that with the exception of Sarah, we are told of two women in Avraham’s life, Hagar and Keturah: and the text tells us that he sent them away (Genesis 21:14; 25:6). Meaning that they were not the same woman but two separate women.
 
Some have been inclined to criticize Avraham for not taking another wife from his own people, however, Avraham knew that it would be through his son Isaac that God’s promise would be fulfilled, so it makes sense that he not seek to compromise Isaac’s chosen status by giving his seed to another woman of his own bloodline. The lesson learned from God’s plan for Isaac is not one of racial supremacy but of chosen intimacy.
 
“It is not because you are more numerous than all the peoples that YHVH attached His love to you and selected you—for you are the smallest of all peoples.”
 
–D’varim (Deuteronomy) 7:7 [Author’s Translation]
 
וַתֵּ֣לֶד ל֗וֹ אֶת־זִמְרָן֙ וְאֶת־יָקְשָׁ֔ן וְאֶת־מְדָ֖ן וְאֶת־מִדְיָ֑ן וְאֶת־יִשְׁבָּ֖ק וְאֶת־שֽׁוּחַ׃
 וְיָקְשָׁ֣ן יָלַ֔ד אֶת־שְׁבָ֖א וְאֶת־דְּדָ֑ן וּבְנֵ֣י דְדָ֔ן הָי֛וּ אַשּׁוּרִ֥ם וּלְטוּשִׁ֖ים וּלְאֻמִּֽים׃
 וּבְנֵ֣י מִדְיָ֗ן עֵיפָ֤ה וָעֵ֙פֶר֙ וַחֲנֹ֔ךְ וַאֲבִידָ֖ע וְאֶלְדָּעָ֑ה כָּל־אֵ֖לֶּה בְּנֵ֥י קְטוּרָֽה׃
 
Gen 25:2 And she bore him Zimran (musician), and Yokshan (snare), and M’dan (Contention) and Mid’yan (Strife) and Yishbak (He leaves, releases), and Shuach (humble). Gen 25:3 And Yokshan (snarer) begot Sheva (Seven, oath), and D’dan (Low Country). And the sons of D’dan (Low Country) were Ashurim (steps), and L’tushiym (sharpened, hammered), and L’ummiym (peoples). Gen 25:4 And the sons of Mid’yan (Strife): Ephah (gloomy darkness), and Epher (Young animal) and Chanoch (dedicated, comforter), and Avida (My father knows), and Eldaah (God has known). All these were the children of Keturah (Incense).
 
Many of these children would later become peoples who persecuted Israel and sought her demise.
 
 וַיִּתֵּ֧ן אַבְרָהָ֛ם אֶת־כָּל־אֲשֶׁר־ל֖וֹ לְיִצְחָֽק׃
 וְלִבְנֵ֤י הַפִּֽילַגְשִׁים֙ אֲשֶׁ֣ר לְאַבְרָהָ֔ם נָתַ֥ן אַבְרָהָ֖ם מַתָּנֹ֑ת וַֽיְשַׁלְּחֵ֞ם מֵעַ֨ל יִצְחָ֤ק בְּנוֹ֙ בְּעוֹדֶ֣נּוּ חַ֔י קֵ֖דְמָה אֶל־אֶ֥רֶץ קֶֽדֶם׃
 
Gen 25:5 And Avraham gave all that he had to Yitzchak (Isaac). Gen 25:6 But to the sons of the concubines, that Avraham had, Avraham gave gifts; and he sent them away from Yitzchak (Isaac) his son, while he yet lived, eastward, unto the east country.
 
The point of this account is not to show disrespect to the sons of Avraham’s concubines but simply to show the distinction God had made between them and his chosen, Isaac. Avraham provides for all his household but gives Isaac both the physical and spiritual inheritance according to the promises and gifts of HaShem which are upon Avraham and the coming nation of Israel which is to be born of his trust.
 
“In Isaac shall your seed be called”
 
–Bereishit (Genesis) 21:12
 
וְאֵ֗לֶּה יְמֵ֛י שְׁנֵֽי־חַיֵּ֥י אַבְרָהָ֖ם אֲשֶׁר־חָ֑י מְאַ֥ת שָׁנָ֛ה וְשִׁבְעִ֥ים שָׁנָ֖ה וְחָמֵ֥שׁ שָׁנִֽים׃
 
Gen 25:7 And these are the days of the years of Avraham's life which he lived, a hundred, sixty and fifteen years.
 
According to tradition, Avraham died in the year 2123 from creation (rf. Seder Olam). The record of Avraham’s years, which follows a similar format to that of Sarah, is said to reflect a progression of righteousness that culminates in a child-like innocence in his latter days.
 
The number 100 again represents the completed purposes of God for Avraham and his descendants multiplied (10 x10), reflecting an eternal promise of completion and perpetuity.
 
The number 60 is the sum of 30 and 30, making it a representation of two fulfilled promises of God (10 x 3).
 
The Be’er Mayim Chaim makes a correlation between a sinless state and the number seventy (60 + 10 + 15 [15]). In English we read 175 years. The number seventy is also a Hebrew number that represents the nations, which is fitting, given that Avraham is the father of many nations.
 
The number fifteen is the sum of seven and seven plus one, that is a double completion that has had eternity added to it.
 
Avraham was 100 when Isaac was born (Gen. 21:5), and Isaac 60 when Jacob and Esau are born (Gen. 25:26), therefore, having lived to 175, Avraham died when Jacob and Esau were 15 years of age respectively. Thus, Avraham saw the promises of God made certain in Jacob’s birth.
 
וַיִּגְוַ֨ע וַיָּ֧מָת אַבְרָהָ֛ם בְּשֵׂיבָ֥ה טוֹבָ֖ה זָקֵ֣ן וְשָׂבֵ֑עַ וַיֵּאָ֖סֶף אֶל־עַמָּֽיו׃
 
Gen 25:8 And yielding his spirit (vayiga) Avraham died grey (in a good old age), old, satisfied, and full of years; and was received by his people.
 
The Hebrew, וַיֵּאָ֖סֶף vayeiaseph can be read as “gathered, received etc.” I prefer, “received”. The Angel of Hashem gathers, the people of HaShem receive. The Yehudiym (Jewish people) have believed in Sheol (The Place of the departed) and its two distinct spaces, Gan Eden (Paradise) and Abaddon (a.k.a Gehenna) from ancient times. This expression of God’s gathering Avraham to his people is one of the many reasons for this long-held belief.
 
The concept of the afterlife is also alluded to in the book of Job 3:13-14 and Genesis 47:30.
 
וַיִּקְבְּר֨וּ אֹת֜וֹ יִצְחָ֤ק וְיִשְׁמָעֵאל֙ בָּנָ֔יו אֶל־מְעָרַ֖ת הַמַּכְפֵּלָ֑ה אֶל־שְׂדֵ֞ה עֶפְרֹ֤ן בֶּן־צֹ֙חַר֙ הַֽחִתִּ֔י אֲשֶׁ֖ר עַל־פְּנֵ֥י מַמְרֵֽא׃
 הַשָּׂדֶ֛ה אֲשֶׁר־קָנָ֥ה אַבְרָהָ֖ם מֵאֵ֣ת בְּנֵי־חֵ֑ת שָׁ֛מָּה קֻבַּ֥ר אַבְרָהָ֖ם וְשָׂרָ֥ה אִשְׁתּֽוֹ׃
 
Gen 25:9 And Yitzchak (Isaac: He laughs) and Yishmael (He hears God) his sons brought him into the cave of Machpelah (double), in the field of Ephron (fawn like) the son of Tzochar (red) the Chitti (Descendant of terror), which is before Mamre (Strength); Gen 25:10 the field which Avraham purchased from the children of Chet (Terror); there Avraham was interred (Kubar, root: Kever grave/tomb), with Sarah his wife.
 
It seems that while Ishmael did not share in the inheritance of Isaac, he did none the less maintain, at least in their generation, an amicable relationship with his brother. One might also conclude that he had come to respect God’s choosing of Isaac. To see the brothers here in unity is heart-warming and inspires hope for the present generation of Jews and Arabs. It is worth noting that it is Ishmael alone, out of all the other children of Avraham, who attends the interment of his father’s body at Hebron. A similar reunion would later occur between Jacob and Esau at the death of Isaac (Genesis 35:29).
 
The Hebrew, קֻבַּר kubar translated here as, “buried” is better understood to mean, “Interred.” After all, the bodies were placed into the cave rather than buried beneath the ground. To this day the traditional method of Hebrew interment involves placing the body above ground in an encased mini stone or concrete tomb. For the biblical Jew, burial is not the placing of a body beneath the ground. This is in part due to the belief in the resurrection of the dead at the final day, יוֹם הַדִין Yom Ha-Din.
 
The Hebrew word for grave, קבר Kever and the Hebrew word for the place of the dead, שאול Sheol, convey very different things. The former is a physical location, usually above ground, the latter is a spiritual location, identified as being beneath. Contrary to popular and misleading liberal Christian theology, Sheol (place of the dead) and Kever (grave, above ground interment) are not synonymous. A simple understanding of the Hebrew language refutes such ludicrous nonsense. Make no mistake, there is a Gehenna (Hell, place of torment), both temporal and everlasting, and a Gan Eden (Bosom of Avraham, Paradise).
 
וַיְהִ֗י אַחֲרֵי֙ מ֣וֹת אַבְרָהָ֔ם וַיְבָ֥רֶךְ אֱלֹהִ֖ים אֶת־יִצְחָ֣ק בְּנ֑וֹ וַיֵּ֣שֶׁב יִצְחָ֔ק עִם־בְּאֵ֥ר לַחַ֖י רֹאִֽי׃
 
Gen 25:11 And it came to pass after the death of Avraham, that God blessed Yitzchak his son; and Yitzchak dwelt by Beer-lachai-roi (Well of the Life-giving Seer).
 
It’s possible that Isaac and Ishmael spent time here together comforting each other over the loss of their father. This is the place where Isaac seems to find solace in God. He was coming from Beer-lachai-roi when he met Rivkah following his mother’s passing, and now he is there again after his father’s passing. I believe that for Isaac this was a place of solemn and intimate communion in God. A place where he was both physically and spiritually refreshed by the waters of The Living Seer (The Malakh [Angel/Messenger] of HaShem). A sacred location for restorative retreat.
 
 וְאֵ֛לֶּה תֹּלְדֹ֥ת יִשְׁמָעֵ֖אל בֶּן־אַבְרָהָ֑ם אֲשֶׁ֨ר יָלְדָ֜ה הָגָ֧ר הַמִּצְרִ֛ית שִׁפְחַ֥ת שָׂרָ֖ה לְאַבְרָהָֽם׃
 וְאֵ֗לֶּה שְׁמוֹת֙ בְּנֵ֣י יִשְׁמָעֵ֔אל בִּשְׁמֹתָ֖ם לְתוֹלְדֹתָ֑ם בְּכֹ֤ר יִשְׁמָעֵאל֙ נְבָיֹ֔ת וְקֵדָ֥ר וְאַדְבְּאֵ֖ל וּמִבְשָֽׂם׃
 
Gen 25:12 Now these are the generations (Toledot) of Ishmael, Avraham's son, whom Hagar the Egyptian, Sarah's handmaid, bore to Avraham. Gen 25:13 And these are the names of the sons of Ishmael (Hears God), by their names, according to their generations: the first-born of Ishmael, Nevayot (Fruit bearing); and Keidar (Mourning), and Ad’b’eil (Disciplined by God), and Mivsam (sweet odor, balsam spice),
 
We note first that Ishmael is honored by being linked to Avraham through Sarah, his mother being named as a handmaid of the matriarch. He is also circumcised into Avraham’s physical and spiritual heritage and is therefore received by Avraham’s people at his death.
 
Of the many sons born to Ishmael, the most noteworthy are Nevayot and Keidar, both of whom are mentioned in Isaiah 60:7, where these sons of Ishmael come up to the house of HaShem to worship together with Israel in the time when Hashem will dwell with all humanity forever. Their names are important, because we bear fruit (Nevayot) only after we mourn/repent (Keidar) over the role our sin has played in killing God’s Mashiach.
 
“All the flocks of Keidar (dusk, mourning) shall be gathered together to you, the rams of Nevayot (heights) shall minister to you; they shall come up with delight (acceptance) to My altar; and the house of My splendour I will glorify, beautify, adorn.”
 
–Yeshayahu (Isaiah) 60:7 [Author’s translation]
 
וּמִשְׁמָ֥ע וְדוּמָ֖ה וּמַשָּֽׂא׃
 חֲדַ֣ד וְתֵימָ֔א יְט֥וּר נָפִ֖ישׁ וָקֵֽדְמָה׃
 
Gen 25:14 and Mishma (A thing heard), and Dumah (Silence), and Massa (Burden); Gen 25:15 Hadad (Mighty), and Teiyma (Desert), Yetur (encircled), Naphish (Take a breath, refresh), and Keid’mah (Go before, original);
 
The names of Ishmael’s children seem to allude to the journey of his brother’s soon to be born son Yaakov (Israel). By utilizing the meaning of their names, we can read the remez (hint) translation as follows:
 
“A thing heard in silence, a burden upon the mighty, in the desert they will be encircled and refreshed by the Original One Who goes before them.”
 
 אֵ֣לֶּה הֵ֞ם בְּנֵ֤י יִשְׁמָעֵאל֙ וְאֵ֣לֶּה שְׁמֹתָ֔ם בְּחַצְרֵיהֶ֖ם וּבְטִֽירֹתָ֑ם שְׁנֵים־עָשָׂ֥ר נְשִׂיאִ֖ם לְאֻמֹּתָֽם׃
 וְאֵ֗לֶּה שְׁנֵי֙ חַיֵּ֣י יִשְׁמָעֵ֔אל מְאַ֥ת שָׁנָ֛ה וּשְׁלֹשִׁ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים וַיִּגְוַ֣ע וַיָּ֔מָת וַיֵּאָ֖סֶף אֶל־עַמָּֽיו׃
 
Gen 25:16 these are the sons of Ishmael, and these are their names, by their villages, and by their encampments; twelve princes according to their nations. Gen 25:17 And these are the years of the life of Ishmael, a hundred and thirty and seven years; and he gave up his spirit and died; and was received by his people.
 
It seems that Ishmael truly repented of his mocking behaviour toward Isaac. The fact that he was present at his father’s burial and this listing of years which indicates his connection to the righteous ones, Avraham and Sarah, can only mean that he died in right standing before Hashem. He is 100 (Tenfold completion), 30 (3 x 10) Unity of God multiplied in completion, and 7, the perfection of life and the present display of God’s glory. One can only conclude that no one who turns toward God will be left out in the darkness. Return then, each of you, and be redeemed.
 
 וַיִּשְׁכְּנ֨וּ מֵֽחֲוִילָ֜ה עַד־שׁ֗וּר אֲשֶׁר֙ עַל־פְּנֵ֣י מִצְרַ֔יִם בֹּאֲכָ֖ה אַשּׁ֑וּרָה עַל־פְּנֵ֥י כָל־אֶחָ֖יו נָפָֽל׃
 
Gen 25:18 And they dwelt from Chavilah (circle) unto Shur (Wall) that is before Egypt, as one goes toward Ashurah (step): alongside all his brothers he did settle.
 
Ishmael, being a son of Avraham, like Jacob, also had twelve princes born to him. He was greatly blessed according to the Word of Hashem and he was received by his people both Ivri (Avraham/Hebrews) and Mitzrayim (Egyptians: Double distress). His passing is therefore, a foreshadowing of a day when all who trust in HaShem through Yeshua will be received into the eternal people of HaShem.
 
The Torah Portion Toledot (Generations) begins here.
 
This is the center of the Torah and the inception of Yaakov/Israel. Hence it is known as Toledot, Generations.
 
 וְאֵ֛לֶּה תּוֹלְדֹ֥ת יִצְחָ֖ק בֶּן־אַבְרָהָ֑ם אַבְרָהָ֖ם הוֹלִ֥יד אֶת־יִצְחָֽק׃
 וַיְהִ֤י יִצְחָק֙ בֶּן־אַרְבָּעִ֣ים שָׁנָ֔ה בְּקַחְתּ֣וֹ אֶת־רִבְקָ֗ה בַּת־בְּתוּאֵל֙ הָֽאֲרַמִּ֔י מִפַּדַּ֖נ אֲרָ֑ם אֲח֛וֹת לָבָ֥ן הָאֲרַמִּ֖י ל֥וֹ לְאִשָּֽׁה׃
 
Gen 25:19 And these are the generations (Toledot) of Yitzchak (Isaac), Avraham's son: Avraham begot Yitzchak (Isaac). Gen 25:20 And Yitzchak (Isaac) was forty years old when he took Rivkah (Secure, tightly bound), the daughter of Bet’uel (House of God) the Aramean (exalted) of Padan-aram (Field of the exalted), the sister of Laban (White) the Aramean, to be his wife.
 
Isaac’s marriage to Rivkah at 40 years is another example of the reason for the symbolic use of the number. 40 indicates the completion of one thing and the beginning of another. Isaac is about to seed his son Jacob who will become Israel, the chosen, ethnic, empirical people of HaShem.
 
 וַיֶּעְתַּ֨ר יִצְחָ֤ק לַֽיהוָה֙ לְנֹ֣כַח אִשְׁתּ֔וֹ כִּ֥י עֲקָרָ֖ה הִ֑וא וַיֵּעָ֤תֶר לוֹ֙ יְהוָ֔ה וַתַּ֖הַר רִבְקָ֥ה אִשְׁתּֽוֹ׃
 
Gen 25:21 And Yitzchak (Isaac) entreated HaShem (YHVH: Mercy) for his wife, because she was barren; and HaShem (YHVH: Mercy) let Himself be entreated of him, and Rivkah his wife conceived.
 
Rivkah’s (Rebecca) bareness connects her to both Sarah before her and Rachel after her. The Matriarchs of Israel are each burdened with fruitless weakness in order to encourage them to turn to HaShem and receive their strength and fruitfulness from Him. Thus, the strength and fruit of this fallen world are replaced by the eternal strength and fruitfulness of God.
 
This verse is one of the best examples in the Torah of how prayer works. Prayer is a conversation which God initiated before creation. A conversation which we only ever respond to. Prayer is a gift from God that allows us to traverse the line between the temporary and the eternal. When we call upon him it is not for His sake but for ours, after all, He need not be told our thoughts and desires, He knows all. Thus, Isaac entreats, and God allows Himself to be entreated. He allows His creation to participate in that which He has already firmly decided. The reason for Rivkah’s barren state was so that Rivkah and Isaac might become fully reliant on God. Once again, the child to be born has been chosen in God from before the creation of the world.
 
Isaac is sixty at the birth of Jacob and Esau, which means Rivkah was to wait twenty years to receive the answer to Yitzchak’s prayers for fertility.
 
 וַיִּתְרֹֽצֲצ֤וּ הַבָּנִים֙ בְּקִרְבָּ֔הּ וַתֹּ֣אמֶר אִם־כֵּ֔ן לָ֥מָּה זֶּ֖ה אָנֹ֑כִי וַתֵּ֖לֶךְ לִדְרֹ֥שׁ אֶת־יְהוָֽה׃
 
Gen 25:22 And the children struggled together within her; and she said: 'If this has to happen, therefore, why to me?’ And she walked forth seeking HaShem (YHVH: Mercy).
 
The struggle within Rivkah shows the purpose of HaShem from before the birth of the children. Rivkah’s concern over what was happening with her unborn children is yet another opportunity for her to turn toward God and seek His guidance. This decision reveals Rivkah’s righteous character in the same way that Isaac’s pleading for her fertility revealed his. Both Isaac and Rivkah show that they understand their own weakness and their need for God’s help.
 
The sages suggest that Rivkah sought out Shem (Name), who, according to the sages, ran an academy of spiritual learning. However, I see this as a revisionist view of the events, after all, the introduction of academies of Jewish learning and Torah study comes at a much later date and there is no indication either explicit or implicit within the text to suggest that they existed prior to the birth of Israel.
 
It’s also possible that Rivkah enquired of God by seeking out Avraham (Who was still alive at this time), or through Melki-Tzedek of Shalem. Regardless of how Rivkah went about her enquiry, the result is the same, she heard from God personally.
 
What seems most likely however, is that Rivkah, as the text says, walked with God. Thus, in seeking God through the physical act of walking alone (humanly speaking) and the spiritual act of agreeing with Him, Rivkah received the Word of God in intimate communication.
 
Jacob’s journey from womb to tomb is summed up by the prophet Hoshea (salvation):
 
“3 [4] In the womb by the heel he grasped his brother, and in his vigorous strength he contended with God/the Judge. 4 [5] and he wrestled with a messenger (angel) and attained; he wept and begged His favour. At Bethel (house of God) He found him, and there He spoke with us, 5 [6] And YHVH the LORD (Mercy), God (Judge) the One Who goes warring, YHVH (Mercy) The LORD is His remembrance (memorial, Name). 6 [7] And you, in your God return to, kindness, faithfulness, practical love and justice, guard, keep, observe, and wait, looking with hopeful expectation for your God continually.”
 
–Hosea 12:3[4]-6[7] [Author’s translation]
 
וַיֹּ֨אמֶר יְהוָ֜ה לָ֗הּ שְׁנֵ֤י ׳גֹיִים׳ ״גוֹיִם֙״ בְּבִטְנֵ֔ךְ וּשְׁנֵ֣י לְאֻמִּ֔ים מִמֵּעַ֖יִךְ יִפָּרֵ֑דוּ וּלְאֹם֙ מִלְאֹ֣ם יֶֽאֱמָ֔ץ וְרַ֖ב יַעֲבֹ֥ד צָעִֽיר׃
 
Gen 25:23 And HaShem (YHVH: Mercy) said to her: Two nations are in your womb, and two peoples shall be separated (made distinct) from your inner parts; and the one people shall be stronger than the other people; and the elder shall serve the younger.
 
It’s important to note that this was revealed only to Rivkah. This explains why Yitzchak seems so oblivious to God’s purpose in raising up Yaakov to be heir to the promises of Avraham. Rivkah keeps this revelation of God to herself and acts on it at the appropriate time. Understanding this helps us to avoid passing judgement on Rivkah’s actions regarding the deceiving of Isaac in order to gain the blessing for Yaakov.
 
HaShem makes it clear at the conception of these two nations that He has already purposed for the lesser to rule over the greater. This remains the purpose of God today for His chosen people ethnic Israel. It is through ethnic Israel that Messiah has come and it is for her that He will return to rule over the nations.
 
11 though they were not yet born and had done nothing either good or bad, in order that G-d’s purpose of election might continue, not because of works but because of his call, 12 she was told, “The elder will serve the younger.” 13 As it is written, “Jacob I loved, but Esau I hated.”
 
–Romans 9:11-13 [Author’s translation]
 
“I have loved you says YHVH, and you all say, ‘How have you loved us?’ ‘Wasn’t Esau Yaakov’s brother?’ Says YHVH, ‘Yet I specifically loved Yaakov. And Esau I hated, and laid waste to his mountains and his inheritance, giving it to jackals in the wilderness.’”
 
–Malachi 1:2-3 [Author’s translation]
 
Love and hate are used here to distinguish between that which is chosen to illuminate the Gospel of God’s redemptive purpose and that which resists the calling of salvation.
 
וַיִּמְלְא֥וּ יָמֶ֖יהָ לָלֶ֑דֶת וְהִנֵּ֥ה תוֹמִ֖ם בְּבִטְנָֽהּ׃
 
Gen 25:24 And when her days to be delivered were fulfilled, behold, there were twins in her womb.
 
The discovery of the twins is obviously a surprise to Isaac and the midwife, but as is the case with many of the righteous women of the Scriptures, Rivkah has already received inside information from HaShem.
 
וַיֵּצֵ֤א הָרִאשׁוֹן֙ אַדְמוֹנִ֔י כֻּלּ֖וֹ כְּאַדֶּ֣רֶת שֵׂעָ֑ר וַיִּקְרְא֥וּ שְׁמ֖וֹ עֵשָֽׂו׃
 
Gen 25:25 And the first came forth red (admoniy), covered in a hairy mantle; and they called his name Eisav (Hairy).
 
The sages suggest that the redness of Esau’s appearance was an indication of his future character. The Midrash understands the redness to represent bloodshed, inferring that the child will shed much blood in his life time. David, the king of Israel is also described as being red (ruddy), which the Rabbis interpret as signifying the fact that he would shed the blood of Israel’s enemies. Therefore, the redness alone denotes neither wicked blood shed nor righteous killing.
 
Rashi explains that the name עֵשָו Eisav means, “Completely developed or full grown,” hence the detail of the hairy mantle covering Esau’s body.
 
 וְאַֽחֲרֵי־כֵ֞ן יָצָ֣א אָחִ֗יו וְיָד֤וֹ אֹחֶ֙זֶת֙ בַּעֲקֵ֣ב עֵשָׂ֔ו וַיִּקְרָ֥א שְׁמ֖וֹ יַעֲקֹ֑ב וְיִצְחָ֛ק בֶּן־שִׁשִּׁ֥ים שָׁנָ֖ה בְּלֶ֥דֶת אֹתָֽם׃
 
Gen 25:26 And after that came forth his brother, and his hand had hold on Eisav's heel; and he named him Yaakov (Jacob: follower, overcomer, grasps at the heel). And Yitzchak (Isaac) was sixty years old when she bore them.
 
It’s foolish to suggest, as many of our rabbis have, that Jacob was somehow conceived first and therefore, was the rightful firstborn. This contradicts the Torah itself which shows clearly through God’s word to Rivkah, that the greater (firstborn) Esau will serve the lesser (second born) Jacob.
 
 “It’s not because you’re more numerous than all the peoples that YHVH set His love upon you and chose you—for you are the least of all peoples.”
 
–D’varim (Deuteronomy) 7:7 [Author’s translation]
 
The point of this story is to once again show that right standing with God comes through election and response rather than through the strength of the natural order (sin affected). Jacob is to carry on the spiritual mission of Avraham and Isaac; therefore, he must be named by God as heir and not chosen according to societal norms.
 
We note that while the text says, “they called his name Esau” it goes on to say, “He named him Jacob.” Who is the, “He” here? It is either Isaac or God Himself. Either way, the name issues from God. Esau is named by those present, an observation of sin affected humanity whereas Jacob is named of God.
 
The name Yaakov is a play on the Hebrew word, עָקֵב akev meaning heel. Yaakov, for obvious reasons, is also understood figuratively to mean, “Follower, overcomer,” but literally means, “May he be at the heels,” that is, “One who closely follows,” and figuratively, “May God be his rear guard.”
 
What the name Yaakov does not mean however, is, “deceiver”: a meaning often given to the name by overzealous Christian pastors’ intent on defining Jacob by the events surrounding his acquiring of the blessing of the first born, something that by that time, rightfully belonged to him.
 
 וַֽיִּגְדְּלוּ֙ הַנְּעָרִ֔ים וַיְהִ֣י עֵשָׂ֗ו אִ֛ישׁ יֹדֵ֥עַ צַ֖יִד אִ֣ישׁ שָׂדֶ֑ה וְיַעֲקֹב֙ אִ֣ישׁ תָּ֔ם יֹשֵׁ֖ב אֹהָלִֽים׃
 
Gen 25:27 And the boys grew; and Eisav knew hunting, a man of the field; and Yaakov (grasps at the heal) was a morally innocent man, who dwelt in tents.
 
Much is presumed upon the text of this story by both rabbinical teachers and Christian scholars. Both the traditional Jewish commentary and the popular Christian English translations are misleading. The text itself tells us all we need to know concerning the two young men.
 
Esau it seems had a one-track mind. He knew hunting. The Hebrew, יָד֤וֹ yado denotes intimate knowledge, meaning that Esau was devoted to the practice. He seems to have been a practical man’s man. The proverbial delight of his father’s eye. There is no reason to add invented character flaws to Esau at this point. That becomes obvious in the pursuant verses.
 
Jacob on the other hand is a student, dwelling in tents, perhaps even learning how to care for the home. The Hebrew tells us that he is, תָּ֔ם tam meaning, “Perfect, complete, wholesome, moral, innocent etc.” This sets Jacob apart, for there is no reference made of Esau’s moral character, either positive or negative. This also flies in the face of the accusations of so many Christian scholars, who claim that Jacob was a deceiver at heart. The Hebrew text firmly states otherwise.
 
וַיֶּאֱהַ֥ב יִצְחָ֛ק אֶת־עֵשָׂ֖ו כִּי־צַ֣יִד בְּפִ֑יו וְרִבְקָ֖ה אֹהֶ֥בֶת אֶֽת־יַעֲקֹֽב׃
 
Gen 25:28 Now Yitzchak (Isaac) loved Eisav, because he ate of his venison; and Rivkah loved Yaakov (follower).
 
It seems quite natural that Yitzchak, a man of the land, favors Esau. It appears that the way to Yitzchak’s heart (lev: core being) was through his stomach. Rivkah on the other hand, being sensitive, and a keeper of the tents of Yitzchak, favors Jacob, a good young man, concerned with morality and the keeping of the home. Neither parent is better than the other. Each loves according to the path God has set before them. At this point both the hunter and the student are acting according to the gifts God has given them. However, it is once again the mother that has spiritual insight (Gen. 21:9-13), the father appearing blind to the higher purpose of God (Gen. 27:1-45).
 
God’s favoring the younger son is already attested to in the story of Cain and Abel (Gen 4:4-5) and in a slightly different way with regard to Ishmael and Isaac (Gen. 21:12). It will also become a central aspect of the story of Joseph (Gen. 37:3). All this alludes to the outworking of God’s plan to use the foolish and weak things of the fallen world to shame those considered to be wise and strong.
 
וַיָּ֥זֶד יַעֲקֹ֖ב נָזִ֑יד וַיָּבֹ֥א עֵשָׂ֛ו מִן־הַשָּׂדֶ֖ה וְה֥וּא עָיֵֽף׃
 וַיֹּ֨אמֶר עֵשָׂ֜ו אֶֽל־יַעֲקֹ֗ב הַלְעִיטֵ֤נִי נָא֙ מִן־הָאָדֹ֤ם הָאָדֹם֙ הַזֶּ֔ה כִּ֥י עָיֵ֖ף אָנֹ֑כִי עַל־כֵּ֥ן קָרָֽא־שְׁמ֖וֹ אֱדֽוֹם׃
 
Gen 25:29 And Yaakov (follower) simmered a stew; and Eisav (Hairy) came in from the field, and he was exhausted. Gen 25:30 And Eisav said to Yaakov: ‘Pour into me now, some of that very red stuff, for I am exhausted.’ Therefore, his name is called Edom (red).
 
First, we must understand that Esau, while exhausted, was in no real physical danger. His actions are that of a demanding and impudent man lacking in manners. Sforno suggests that onlookers gave Esau the name Edom (red) based on his foolish demand to have the red stew poured down his throat immediately.
 
וַיֹּ֖אמֶר יַעֲקֹ֑ב מִכְרָ֥ה כַיּ֛וֹם אֶת־בְּכֹֽרָתְךָ֖ לִֽי׃
 
Gen 25:31 And Yaakov said: ‘Sell this day your birth right to me.’
 
Perhaps Rivkah had told Yaakov of the Lord’s purpose for him. Or, Yaakov, responding to his brother’s brash request, is simply jesting. From the perspective of God’s purpose, this is a clear statement of sale, made on a specific day, כַיּוֹם cayom. In much the same way that the purchase of the cave at Machpelah was clearly stated, the possession of the birth-right of Isaac’s household is now recorded for posterity.
 
The birth-right is the status given to the first born and a double share of the estate (Deut. 21:17). It denotes authority over the household which is subject only to the male patriarch and only until his death, at which time it denotes complete authority over the household. With the birth-right comes the right of the blessing of the first born, which is to be given prior to the passing on of the patriarch. Additionally, in this case, it also carries the responsibility of carrying on the calling of God and the establishment of His chosen people in redemptive relationship to Him.
 
וַיֹּ֣אמֶר עֵשָׂ֔ו הִנֵּ֛ה אָנֹכִ֥י הוֹלֵ֖ךְ לָמ֑וּת וְלָמָּה־זֶּ֥ה לִ֖י בְּכֹרָֽה׃
 
Gen 25:32 And Eisav said: ‘Behold, I’m about to die; and what profit shall the birth right be for me?’
 
Esau may well have been exhausted and hungry, but not to the point of death. If he had been the Torah would have read, “Esau came in from the field, exhausted and near death.” Esau’s statement is hyperbole. We use the same colloquial metaphors today, “I’m dying of thirst” and, “My leg is killing me” etc. The fact that this rash language is employed by Esau when something as sacred and binding as his birth-right is at stake illuminates his true character and makes what follows seem even more despicable.
 
Alternatively, Rashi suggests that because at that time it was the eldest son’s role to perform sacrificial offerings before God, and because Esau knew that his sinful lifestyle might see him struck down in the presence of Hashem while performing these rites, he was looking for an opportunity to sell his birth right to Yaakov. Thus, “I’m about to die” would refer to his fear of being struck down by God because of his unholy lifestyle. However, given that Esau later became violently angry over the loss of the blessing of his father, it seems unlikely that Rashi’s assertion is correct.
 
וַיֹּ֣אמֶר יַעֲקֹ֗ב הִשָּׁ֤בְעָה לִּי֙ כַּיּ֔וֹם וַיִּשָּׁבַ֖ע ל֑וֹ וַיִּמְכֹּ֥ר אֶת־בְּכֹרָת֖וֹ לְיַעֲקֹֽב׃
 
Gen 25:33 And Yaakov said: 'Swear to me first'; and he swore to him; and he sold his birth right to Yaakov.
 
Not only did Esau offer the birth right as payment, he also took an oath confirming the sale. This is the testimony of two witnesses, which remains a requirement of the Torah to this day. Yaakov has become the rightful heir of Isaac’s physical possessions and Avraham’s spiritual calling.
 
There is no deception here. All is conducted out in the open before the camp of Isaac’s retinue. Jacob’s actions are not in the least sinful. He seems to be motivated by a deeper understanding of the sacred role that the birth-right will play in his life.
 
וְיַעֲקֹ֞ב נָתַ֣ן לְעֵשָׂ֗ו לֶ֚חֶם וּנְזִ֣יד עֲדָשִׁ֔ים וַיֹּ֣אכַל וַיֵּ֔שְׁתְּ וַיָּ֖קָם וַיֵּלַ֑ךְ וַיִּ֥בֶז עֵשָׂ֖ו אֶת־הַבְּכֹרָֽה׃
 
Gen 25:34 And Yaakov gave Eisav bread and lentil stew; and he did eat and drink, and rose up, and went his way. So Eisav despised his birth right.
 
The Torah waits to identify the stew until after the transaction has taken place in order to emphasize the incredible disregard that Esau had for the sacred nature of his birthright. Esau has eaten and risen, satisfied with the food and with what he has done. Even after enjoying the meal, he is said to have despised his birth-right. Meaning that he continued to despise it. In doing so Esau shows contempt not only for the physical wealth of his father’s house but also for the spiritual mission that the birth right carries.
 
The writer of the book of Hebrews leaves us in no doubt as to the character of Esau:
 
“16 Forbid any sexually immoral or godless person like Esav, who sold his own birth-right for a single meal. 17 For you know that even afterward, when he wanted to inherit the blessing, he was rejected, disallowed for he found no place, room, opportunity for repentance, though he sought for it with tears.”
 
–Hebrews 12:16-17 [Author’s translation]
 
The writer of Hebrews agrees with the Targums, seeing Esau as the antithesis to those who trust God and look in hope toward the Olam Haba [World to Come] (Hebrews 11).
 
“And he despised his part in the world to come, and denied the resurrection of the dead;”
 
–Targum Yerushalayim
 
“On that day he committed five transgressions; he performed strange worship (committed idolatry), he shed innocent blood, he lay with a virgin betrothed, he denied the life of the world to come, and despised the birth-right;”
 
–Targum Yonatan
 
“17 For you know that even afterward, when he wanted to inherit the blessing, he was rejected, disallowed for he found no place, room, opportunity for repentance, though he sought for it with tears.”
 
–Hebrews 12:17
 
It’s important to remember this transaction as we read forward and encounter the deception employed to gain Isaac’s deathbed blessing. We must take note that the blessing of the first born belongs to the child who holds the birth-right. The Torah has established here a clear precedent that identifies Yaakov as being the rightful heir and the one to whom the blessing of the first born rightfully belongs.
 
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