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:
 
Genesis 24 continues the Torah portion חַיֵּי שָׂרָה Chayei Sarah (Life of Sarah) and shows us how the spiritual vistas created by a righteous person’s life can reach beyond the temporary existence of the present world into the lives of the generations that follow.
 
The household בית (bayit) of מִלְכָּה Milcah (22:20-23; 24:28) and the tent אוֹהֶל (ohel) of Sarah are symbolic elements of this narrative that convey the ongoing impact of the comforting presence of Israel’s matriarchs and in יצחק Yitzchak’s (Isaac) life, the poignant reminder of his mother’s comfort. Thus, we recall the well-known Hebrew phrase, לדור ודור “L’dor v’dor” (Unto generation and generation).
 
The life of Sarah was a life of comfort נחוּם that seeded comfort for the generations to come. The last line of chapter 24 reads, “Yitzchak was comforted after the loss of his mother,” meaning that the gift of רבקה Rivkah (tightly bound) as a wife and companion brought comfort to יצחק Yitzchak (He laughs), thus continuing the godly comfort given to him by his mother Sarah, who had now passed into גַן עֶדֶן Gan Eden (Paradise).
 
Genesis 24 is the longest chapter according to the division and numbering of the Torah by scholars; however, this has little relevance in understanding a book that is neither divided nor vowel marked in its original state. The books of the Torah are intended to be understood as a whole, each element revealing the sum and the sum filling the individual elements.
 
This story of the acquiring of a wife for Yitzchak (Isaac) illuminates a number of spiritual examples for the faithful follower of Messiah. The trust of Avraham is once again revealed in his certainty of God’s provision. The faithful obedience and perseverance of the chief servant of Avraham’s household (Probably אֱלִיעֶזֶר Eliezer) is a shining example to those who follow after good teachers, and the selfless love of Rivkah births comfort and brings hope into the grieving Yitzchak’s life.
 
This historical narrative functions as a hope filled farewell for Avraham, who passes away seven verses into the next chapter. God is offering physical proof of the promises yet to be fulfilled, giving Avraham a heart full of hope as he enters into Gan Eden (Paradise) to await the עולם הבא Olam Haba (World to come).
 
וְאַבְרָהָ֣ם זָקֵ֔ן בָּ֖א בַּיָּמִ֑ים וַֽיהוָ֛ה בֵּרַ֥ךְ אֶת־אַבְרָהָ֖ם בַּכֹּֽל׃
 
Gen 24:1 And אַבְרָהָ֣ם Avraham (Father of many nations) became old, entering into years; and HaShem (YHVH: Mercy) blessed Avraham in all things.
 
The Rambam notes that God had given/blessed Avraham בַּכֹּל (bakol) in all things: riches, possessions, honor, longevity, and children, and that the one thing he lacked was to see his son Yitzchak married and having children to perpetuate the promise.
 
However, it’s more important to note that, בַּכֹּל bakol (In the-everything) reveals something far greater than physical wealth and the provision of progeny. The greater reality is that God was a blessing to Avraham by being present in all areas of his life, journeying with him in all things (בַּכֹּל), through the good times and the bad. Therefore, we understand that, “HaShem blessed Avraham and is present with him in all things”.
 
 וַיֹּ֣אמֶר אַבְרָהָ֗ם אֶל־עַבְדּוֹ֙ זְקַ֣ן בֵּית֔וֹ הַמֹּשֵׁ֖ל בְּכָל־אֲשֶׁר־ל֑וֹ שִֽׂים־נָ֥א יָדְךָ֖ תַּ֥חַת יְרֵכִֽי׃
 
Gen 24:2 And Avraham said to his servant, the eldest of his house, who ruled over all that he had: “Put, I plead with you, your hand under my thigh.”
 
While it’s true to say that the servant mentioned in this chapter is never named, there is no reason to doubt the rabbinical view that this servant is the same as the one who Avraham spoke of as being the inheritor of his household, prior to the birth of Yitzchak. Eliezer is the only member of Avraham’s household previously named, who fits this description (Genesis 15:2-4).
 
“Avraham said to Eliezer his servant, the senior of his house, who had rule over all his property, ‘Put now your hand upon the section of my circumcision.’”
 
–Targum Yonatan
 
“Put now your hand under the thigh of my covenant”
 
–Targum Yerushalayim
 
The phrase, “Put…your hand under my thigh” is a euphemism for the male organ and is thus inviting an oath made on the reproductive hopes of the male concerned. It is a sacred and intimate oath between the two men but is in no way a sexual act. Great trust and intimacy are invoked here, it should not be desecrated by immoral sexual innuendo.
 
The Targums and the rabbis generally agree that the positioning of the oath hand reflects the importance of the covenant of circumcision, and adds to the severity of the oath regarding the line from which the bride of Yitzchak must come.
 
The parallel passage in Genesis 47:29 may infer that the present passage is a death-bed prequel to this story, and that Avraham may have already passed away prior to Yitzchak’s marriage.
 
We should also observe the selflessness of Eliezer (My God helps), who had once been in line to inherit Avraham’s wealth and household. He is clearly a man of great integrity and humility who reflects his master’s spirituality back to him.
 
וְאַשְׁבִּ֣יעֲךָ֔ בַּֽיהוָה֙ אֱלֹהֵ֣י הַשָּׁמַ֔יִם וֵֽאלֹהֵ֖י הָאָ֑רֶץ אֲשֶׁ֨ר לֹֽא־תִקַּ֤ח אִשָּׁה֙ לִבְנִ֔י מִבְּנוֹת֙ הַֽכְּנַעֲנִ֔י אֲשֶׁ֥ר אָנֹכִ֖י יוֹשֵׁ֥ב בְּקִרְבּֽוֹ׃
 כִּ֧י אֶל־אַרְצִ֛י וְאֶל־מוֹלַדְתִּ֖י תֵּלֵ֑ךְ וְלָקַחְתָּ֥ אִשָּׁ֖ה לִבְנִ֥י לְיִצְחָֽק׃
 
Gen 24:3 “And swear sevenfold by HaShem (YHVH: Mercy), the God/Judge (Elohiym) of the heavens and the God/Judge (Elohiym) of the earth, that you will not take a wife for my son of the daughters of the הַֽכְּנַעֲנִ֔י C’naaniy (Canaanites), among whom I dwell.” Gen 24:4 “But you will go to my country (כלדי kaldee), and to my kindred (חרן Charan), and take a wife for my son, even for יִצְחָֽק Yitzchak (Isaac: He laughs).”
 
It seems that Avraham believed he might die before seeing his son married to a suitable woman. Therefore, he wanted assurance from his most trusted servant, that every effort would be made to find Yitzchak a bride from Avraham’s family. It’s clear from the following verses that Avraham trusted that God would provide for Eliezer’s oath. Thus, Avraham places his trust in God’s provision over and above his own ability to bring about God’s promise.
 
The Hebrew, אַשְׁבִּיעֲךָ֔ “Ash’biyacha” translated “swear” comes from the root, שבע “shaba/sheva” (seven, oath etc.)
 
Avraham’s rejection of the Canaanites was not based on their idol worship because his own family in Charan were idol worshippers. Ultimately, Avraham seems to have understood election as being the guiding principle for his future family line. God chose those to whom He would give the promise so that no one could boast that they had earned the promise of their own fruition. Thus, we read elsewhere, “I loved (Chose) Jacob and I hated (rejected) Esau.” (Malachi 1:2-3)
 
וַיֹּ֤אמֶר אֵלָיו֙ הָעֶ֔בֶד אוּלַי֙ לֹא־תֹאבֶ֣ה הָֽאִשָּׁ֔ה לָלֶ֥כֶת אַחֲרַ֖י אֶל־הָאָ֣רֶץ הַזֹּ֑את הֶֽהָשֵׁ֤ב אָשִׁיב֙ אֶת־בִּנְךָ֔ אֶל־הָאָ֖רֶץ אֲשֶׁר־יָצָ֥אתָ מִשָּֽׁם׃
וַיֹּ֥אמֶר אֵלָ֖יו אַבְרָהָ֑ם הִשָּׁ֣מֶר לְךָ֔ פֶּן־תָּשִׁ֥יב אֶת־בְּנִ֖י שָֽׁמָּה׃
יְהוָ֣ה׀ אֱלֹהֵ֣י הַשָּׁמַ֗יִם אֲשֶׁ֨ר לְקָחַ֜נִי מִבֵּ֣ית אָבִי֮ וּמֵאֶ֣רֶץ מֽוֹלַדְתִּי֒ וַאֲשֶׁ֨ר דִּבֶּר־לִ֜י וַאֲשֶׁ֤ר נִֽשְׁבַּֽע־לִי֙ לֵאמֹ֔ר לְזַ֨רְעֲךָ֔ אֶתֵּ֖ן אֶת־הָאָ֣רֶץ הַזֹּ֑את ה֗וּא יִשְׁלַ֤ח מַלְאָכוֹ֙ לְפָנֶ֔יךָ וְלָקַחְתָּ֥ אִשָּׁ֛ה לִבְנִ֖י מִשָּֽׁם׃
 
Gen 24:5 And the servant said to him: “What if the woman is unwilling to walk with me to this land; should I take your son back to the land you came from?” Gen 24:6 And Avraham said to him: “Guard your way lest you turn back and return my son to there. Gen 24:7 “HaShem (YHVH: Mercy), the God (Elohim: Judge) of the heavens, who took me from my father's house (חרן Charan: to burn, mountaineer), and from the land of my birth (כלדי Kaldee), and Who spoke to me, and Who swore to me, saying: ‘Unto your seed will I give this land’; He will send His Angel/Messenger before you, and you will take a wife for my son from there.”
 
The servant’s question shows that he is taking this oath very seriously. He is concerned that circumstances may prevent him from completing this task. However, Avraham warns him not to compromise the position of his son Yitzchak over the Promised Land. Then he encourages Eliezer with a recitation of God’s promise and the assurance that the HaMalakh HaShem (Messenger of YHVH) will go before him.
 
וְאִם־לֹ֨א תֹאבֶ֤ה הָֽאִשָּׁה֙ לָלֶ֣כֶת אַחֲרֶ֔יךָ וְנִקִּ֕יתָ מִשְּׁבֻעָתִ֖י זֹ֑את רַ֣ק אֶת־בְּנִ֔י לֹ֥א תָשֵׁ֖ב שָֽׁמָּה׃
וַיָּ֤שֶׂם הָעֶ֙בֶד֙ אֶת־יָד֔וֹ תַּ֛חַת יֶ֥רֶךְ אַבְרָהָ֖ם אֲדֹנָ֑יו וַיִּשָּׁ֣בַֽע ל֔וֹ עַל־הַדָּבָ֖ר הַזֶּֽה׃
 
Gen 24:8 “And if the woman is not willing to follow you, then you will be free from this my oath; only you will not take my son back there.” Gen 24:9 And the servant put his hand under the thigh of Avraham his master, and swore to him concerning this matter.
 
Some foolishly claim that the Torah is a book of law alone, devoid of the true freedom found in Messiah. This is of course utter nonsense, as shown by the present text. Yes, the Torah contains laws, and instruction, and illuminates consequences as an indictment against sin, but it is also full of the freedom of God’s Mashiach. Avraham releases Eliezer from impossible obligation and sets him free from anxious thought. As it is with all who would follow God through Yeshua His Son, Eliezer is simply asked to do what he is capable of doing and to trust that God has already purposed the outcome.
 
If only the spiritual fathers of the modern believing community would teach their disciples to rest in God’s provision and act according to the abilities they’ve been given rather than to continually seek to perfect that which has already been chosen for destruction.
 
So far as this sin affected world is concerned there is no such thing as perfection. Therefore, the perfectionist is an idolator. Messiah is sanctifying us unto the perfection that God has established outside of the limitations of the sin affected world.
 
Eliezer having carefully weighed the commitment he was being asked to make, now acts in accordance with Avraham’s request, affirming his heart decision with a physical act of obedience. This is yet another example of Godly discipleship.
 
וַיִּקַּ֣ח הָ֠עֶבֶד עֲשָׂרָ֨ה גְמַלִּ֜ים מִגְּמַלֵּ֤י אֲדֹנָיו֙ וַיֵּ֔לֶךְ וְכָל־ט֥וּב אֲדֹנָ֖יו בְּיָד֑וֹ וַיָּ֗קָם וַיֵּ֛לֶךְ אֶל־אֲרַ֥מ נַֽהֲרַ֖יִם אֶל־עִ֥יר נָחֽוֹר׃
 
Gen 24:10 And the servant took ten camels, of the camels of his master, and walked forth with all the goodness of his master in his hand; and he arose, and went to אֲרַמ נַֽהֲרַיִם Aram-naharaim (High land of the two rivers: Euphrates & Tigris), to the city of נָחֽוֹר Nachor (snort: the city of חרן Charan).
 
He took ten camels, a Hebrew number of completion and fulfilment. Eliezer went forth with the knowledge that his burden would be carried by the completed purpose of God.
 
The Hebrew reads, וְכָל־טוּב אֲדֹנָיו “v’kol tov adonayu” (with all good of his master). This can be understood in so many ways. Rashi suggests that it is a reference to the fact that Avraham had written over all his worldly possessions to Yitzchak and had given the deed to Eliezer to take to his family in Charan as evidence of the wealth that the bride of Yitzchak would enter into. However, it seems equally plausible that the text means to convey the fact that Eliezer was carrying the trust and hope of Avraham with him, for surely the greatest good that Avraham had to offer was the goodness of the Faithful God of all things and a response of trust. Thus, the words, “and walked forth with all the goodness of his master in his hand,” say that Eliezer carried the goodness of Avraham’s faith which he intended to act upon (hand is a symbol of strength and action).
 
 וַיַּבְרֵ֧ךְ הַגְּמַלִּ֛ים מִח֥וּץ לָעִ֖יר אֶל־בְּאֵ֣ר הַמָּ֑יִם לְעֵ֣ת עֶ֔רֶב לְעֵ֖ת צֵ֥את הַשֹּׁאֲבֹֽת׃
וַיֹּאמַ֓ר׀ יְהוָ֗ה אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם הַקְרֵה־נָ֥א לְפָנַ֖י הַיּ֑וֹם וַעֲשֵׂה־חֶ֕סֶד עִ֖ם אֲדֹנִ֥י אַבְרָהָֽם׃
 
Gen 24:11 And he made the camels to kneel down outside the city (חרן Charan) by the spring of water at the time of evening, the time that women go out to draw water. Gen 24:12 And he said: “HaShem (YHVH: Mercy), the God/Judge (Elohiym) of my master Avraham, send me, I plead with You, to happen to me now, the kindness (חֶסֶד chesed) you will show to my master Avraham.”
 
It's possible that Eliezer called on the God of his master because he was yet to have a personal encounter with YHVH. However, I believe that what is intended here is a statement of covenant promise rather than a blind call to an unknown God. Eliezer is acknowledging the fact that God has placed His name on Avraham and his descendants and that Eliezer has trusted in the God of Avraham. Thus, what follows is a relational interaction between God and a faithful disciple of God’s chosen one. A servant of the servant, who is in fact a brother of Avraham in faith.
 
הִנֵּ֛ה אָנֹכִ֥י נִצָּ֖ב עַל־עֵ֣ין הַמָּ֑יִם וּבְנוֹת֙ אַנְשֵׁ֣י הָעִ֔יר יֹצְאֹ֖ת לִשְׁאֹ֥ב מָֽיִם׃
 
Gen 24:13 “Behold, I stand at the eye of the waters; and the daughters of the men of the city are coming out to draw water.”
 
It may be that Eliezer wanted to observe the true character of the women outside of the home environment. He seems to have been seeking a woman of humility, after all, drawing water was the job of the servants and younger, less prestigious members of the household.
 
וְהָיָ֣ה הַֽנַּעֲרָ֗ אֲשֶׁ֨ר אֹמַ֤ר אֵלֶ֙יהָ֙ הַטִּי־נָ֤א כַדֵּךְ֙ וְאֶשְׁתֶּ֔ה וְאָמְרָ֣ה שְׁתֵ֔ה וְגַם־גְּמַלֶּ֖יךָ אַשְׁקֶ֑ה אֹתָ֤הּ הֹכַ֙חְתָּ֙ לְעַבְדְּךָ֣ לְיִצְחָ֔ק וּבָ֣הּ אֵדַ֔ע כִּי־עָשִׂ֥יתָ חֶ֖סֶד עִם־אֲדֹנִֽי׃
 
Gen 24:14 “So let it come to pass, that the young woman (הַֽנַּעֲרָ hana’ar) to whom I shall say: ‘Let down your water pitcher, I ask you, that I may drink’; and if she says: ‘Drink, and I will give your camels drink also’; let the same be she that You have appointed for Your servant, even for Yitzchak (Isaac); and by this shall I know that You have shown kindness to my master.”
 
Some may misunderstand this as reliance on circumstance or the interpreting of omens, however, Eliezer first affirms his belief that God has already chosen the woman Yitzchak is to marry and then proposes a test of character that will prove the young woman’s true nature and inner beauty. Thus, it is a sign that reveals kindness and charity that he is looking for rather than a circumstantial sign or an omen. The primary difference between signs and omens is that the former are affirmations of relational conversation whereas the latter are presumptuous interpretations of circumstantial events. A faith based on circumstance is a vain faith.
 
וַֽיְהִי־ה֗וּא טֶרֶם֮ כִּלָּ֣ה לְדַבֵּר֒ וְהִנֵּ֧ה רִבְקָ֣ה יֹצֵ֗את אֲשֶׁ֤ר יֻלְּדָה֙ לִבְתוּאֵ֣ל בֶּן־מִלְכָּ֔ה אֵ֥שֶׁת נָח֖וֹר אֲחִ֣י אַבְרָהָ֑ם וְכַדָּ֖הּ עַל־שִׁכְמָֽהּ׃
 
Gen 24:15 And it came to pass, before he had finished speaking, that, behold, Rivkah (tightly bound) came out, the daughter of Bet’uel (House/destruction of God) the son of Milcah (Queen), the wife of Nachor (Snorting), Avraham's brother, with her pitcher upon her shoulder.
 
“And it shall come to pass that, before they call, I will answer, and while they are yet speaking, I will hear.”
 
–Yeshayahu (Isaiah) 65:24
 
Yitzchak, who had been bound, would receive a wife who would bind herself to him in love and comfort.
 
Bet’uel’s father was Avraham’s brother and his mother was both a niece to Avraham and a sister to Sarah.
 
 וְהַֽנַּעֲרָ֗ טֹבַ֤ת מַרְאֶה֙ מְאֹ֔ד בְּתוּלָ֕ה וְאִ֖ישׁ לֹ֣א יְדָעָ֑הּ וַתֵּ֣רֶד הָעַ֔יְנָה וַתְּמַלֵּ֥א כַדָּ֖הּ וַתָּֽעַל׃
 
Gen 24:16 And the young woman (הַֽנַּעֲרָ֗ hana’ar) was exceedingly good to look upon, a בְּתוּלָ֕ה be’tulah (virgin), no man had known (had sexual intercourse with) her; and she went down to the עַיְנָה eye/well (from a spring), and filled her pitcher, and came up.
 
Because Rivkah is to be the mother of Yaakov (Israel), her virginity must be firmly established. Thus, the Hebrew בְּתוּלָ֕ה be’tulah, which can in itself be translated as virgin, is affirmed by the phrase, “no man had known her,” a euphemism for sexual intercourse.
 
The fact that Rivkah herself had come to the well to collect water infers that she was either reasonably young or that she had a humble disposition, or both.
 
 וַיָּ֥רָץ הָעֶ֖בֶד לִקְרָאתָ֑הּ וַיֹּ֕אמֶר הַגְמִיאִ֥ינִי נָ֛א מְעַט־מַ֖יִם מִכַּדֵּֽךְ׃
וַתֹּ֖אמֶר שְׁתֵ֣ה אֲדֹנִ֑י וַתְּמַהֵ֗ר וַתֹּ֧רֶד כַּדָּ֛הּ עַל־יָדָ֖הּ וַתַּשְׁקֵֽהוּ׃
 
Gen 24:17 And the servant ran to meet her, and said: “Give me to drink, I ask you, a little water from your pitcher.” Gen 24:18 And she said: “Drink, אֲדֹנִי adoni (my lord)”; and she hastened, and let down her pitcher from her hand, and gave him drink.
 
It seems that Eliezer had already decided that Rivkah was the woman who stood out from the others as being chosen of God, or else why did he run to her? Rivkah did more than draw the water and set the pitcher down for Eliezer to drink from, she took from the water and gave it to him to drink.
 
 וַתְּכַ֖ל לְהַשְׁקֹת֑וֹ וַתֹּ֗אמֶר גַּ֤ם לִגְמַלֶּ֙יךָ֙ אֶשְׁאָ֔ב עַ֥ד אִם־כִּלּ֖וּ לִשְׁתֹּֽת׃
וַתְּמַהֵ֗ר וַתְּעַ֤ר כַּדָּהּ֙ אֶל־הַשֹּׁ֔קֶת וַתָּ֥רָץ ע֛וֹד אֶֽל־הַבְּאֵ֖ר לִשְׁאֹ֑ב וַתִּשְׁאַ֖ב לְכָל־גְּמַלָּֽיו׃
 
Gen 24:19 And when she had done giving him drink, she said: “I will draw for your camels also, until they have done drinking.” Gen 24:20 And she hastened, and emptied her pitcher into the trough, and ran again to the well to draw, and drew for all his camels.
 
Camels are said to drink approximately 530 litres of water in their first drink. The fact that Rivkah, knowing the strenuous work that would be involved, none the less undertook this task for a perfect stranger, is evidence of her noble character. If the אשת חיל Ashet Chayil (Woman of honour) text had been written at this time, perhaps Eliezer would have begun to chant it under his breath in joyous anticipation.
 
וְהָאִ֥ישׁ מִשְׁתָּאֵ֖ה לָ֑הּ מַחֲרִ֕ישׁ לָדַ֗עַת הַֽהִצְלִ֧יחַ יְהוָ֛ה דַּרְכּ֖וֹ אִם־לֹֽא׃
 
Gen 24:21 And the man watched her intently; holding his peace, to know whether HaShem (YHVH: Mercy) had made his journey prosperous or not.
 
Eliezer was awaiting the confirmation of the family and the agreement of the bride to be. This is why the text says, “to know whether HaShem had made his journey prosperous or not.”
 
Courtesy dictated that Eliezer should intervene and help Rivkah with the task, however, Eliezer waited and watched, seeking the approval of God rather than men. Had Eliezer intervened he would have robbed Rivkah of the opportunity to bless the servant of Avraham. Thus, robbing her of the blessing of being married into Avraham’s faith through Isaac.
 
There is a lesson here for every believer: when we seek to help someone bless us, or refuse their offering of blessing toward us, we sin against them and ourselves. Maturity of faith affords us the ability to humbly accept the blessing of another without seeking to put the sticker fingers of our work driven pride into the mix.
 
וַיְהִ֗י כַּאֲשֶׁ֨ר כִּלּ֤וּ הַגְּמַלִּים֙ לִשְׁתּ֔וֹת וַיִּקַּ֤ח הָאִישׁ֙ נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑וֹ וּשְׁנֵ֤י צְמִידִים֙ עַל־יָדֶ֔יהָ עֲשָׂרָ֥ה זָהָ֖ב מִשְׁקָלָֽם׃
 
Gen 24:22 And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
 
It seems clear that Eliezer had already decided that Rivkah was the woman God had chosen for Yitzchak. These gifts were a token which inferred a coming offer of betrothal.
 
Rashi sees the gifts as representing: the half shekel offering that every Jew would one day give annually for the Sanctuary of God, the two bracelets for the two tablets of the instruction of God and the ten shekels as the Ten Words (Commandments).
 
וַיֹּ֙אמֶר֙ בַּת־מִ֣י אַ֔תְּ הַגִּ֥ידִי נָ֖א לִ֑י הֲיֵ֧שׁ בֵּית־אָבִ֛יךְ מָק֥וֹם לָ֖נוּ לָלִֽין׃
 
Gen 24:23 and said: “Whose daughter, are you? Tell me, I ask you. Is there room in your father's house for us to lodge in?”
 
It’s interesting to note that before Rivkah can answer his first question, he had already asked a second. He has obviously already concluded her election of God. Eliezer had travelled with a retinue as was the custom of the time. Thus, lodging would be needed for the entire company traveling with him.
 
 וַתֹּ֣אמֶר אֵלָ֔יו בַּת־בְּתוּאֵ֖ל אָנֹ֑כִי בֶּן־מִלְכָּ֕ה אֲשֶׁ֥ר יָלְדָ֖ה לְנָחֽוֹר׃
וַתֹּ֣אמֶר אֵלָ֔יו גַּם־תֶּ֥בֶן גַּם־מִסְפּ֖וֹא רַ֣ב עִמָּ֑נוּ גַּם־מָק֖וֹם לָלֽוּן׃
 
Gen 24:24 And she said unto him: “I am the daughter of Bet’uel (House of God) the son of Milcah (queen), whom she bore to Nachor (snorting, fierce one).” Gen 24:25 She also said to him: “We have both straw and provision enough, and room to lodge in.”
 
Given the meaning of the Hebrew names we can read:
 
“I am the daughter of the house of God, the son of the queen, whom she bore to a fierce one”
 
Rivkah continues to give both that which is asked for and more.
 
 וַיִּקֹּ֣ד הָאִ֔ישׁ וַיִּשְׁתַּ֖חוּ לַֽיהוָֽה׃
וַיֹּ֗אמֶר בָּר֤וּךְ יְהוָה֙ אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אֲ֠שֶׁר לֹֽא־עָזַ֥ב חַסְדּ֛וֹ וַאֲמִתּ֖וֹ מֵעִ֣ם אֲדֹנִ֑י אָנֹכִ֗י בַּדֶּ֙רֶךְ֙ נָחַ֣נִי יְהוָ֔ה בֵּ֖ית אֲחֵ֥י אֲדֹנִֽי׃
 
Gen 24:26 And the man bowed his head, and prostrated himself before HaShem (YHVH: Mercy). Gen 24:27 And he said: “Blessed be HaShem (YHVH: Mercy), the God/Judge (Ha-Elohiym) of my master Avraham, who has not forsaken His mercy and His truth toward my master; as for me, HaShem (YHVH: Mercy) has led me in the way to the house of my master's brothers (relatives).”
 
We see here that Eliezer was intimately acquainted with YHVH, and called upon the holy personal name of Mercy, worshipping HaShem. He names God “Mercy” and “The Judge”, and attaches His Name once more to the chosen line of Avraham.
 
Eliezer acknowledges God’s faithfulness to Avraham and to his own journey of faith. The phrasing, “has led me in the way to the house of my master's brothers (relatives).” Can be understood both as an allusion to the physical direction and destination and to the idea that Avraham’s family share a lineage of Godly discipleship.
 
 וַתָּ֙רָץ֙ הַֽנַּעֲרָ֔ וַתַּגֵּ֖ד לְבֵ֣ית אִמָּ֑הּ כַּדְּבָרִ֖ים הָאֵֽלֶּה׃
וּלְרִבְקָ֥ה אָ֖ח וּשְׁמ֣וֹ לָבָ֑ן וַיָּ֨רָץ לָבָ֧ן אֶל־הָאִ֛ישׁ הַח֖וּצָה אֶל־הָעָֽיִן׃
וַיְהִ֣י׀ כִּרְאֹ֣ת אֶת־הַנֶּ֗זֶם וְֽאֶת־הַצְּמִדִים֮ עַל־יְדֵ֣י אֲחֹתוֹ֒ וּכְשָׁמְע֗וֹ אֶת־דִּבְרֵ֞י רִבְקָ֤ה אֲחֹתוֹ֙ לֵאמֹ֔ר כֹּֽה־דִבֶּ֥ר אֵלַ֖י הָאִ֑ישׁ וַיָּבֹא֙ אֶל־הָאִ֔ישׁ וְהִנֵּ֛ה עֹמֵ֥ד עַל־הַגְּמַלִּ֖ים עַל־הָעָֽיִן׃
 וַיֹּ֕אמֶר בּ֖וֹא בְּר֣וּךְ יְהוָ֑ה לָ֤מָּה תַעֲמֹד֙ בַּח֔וּץ וְאָנֹכִי֙ פִּנִּ֣יתִי הַבַּ֔יִת וּמָק֖וֹם לַגְּמַלִּֽים׃
 
Gen 24:28 And the young woman ran, and announced to the house (bayit) of her mother these words. Gen 24:29 And Rivkah (tightly bound) had a brother, and his name was Laban (White); and Laban ran out to the man, to the eye/well/spring. Gen 24:30 And it came to pass, when he saw the ring, and the bracelets upon his sister's hands, and when he heard the words of Rivkah his sister, saying: “This is what the man said to me,” that he came to the man; and, behold, he stood by the camels at the eye/well/spring. Gen 24:31 And he said: “Come in, you blessed of HaShem (YHVH: Mercy); why are you standing outside? For I have cleared the house, and made room for the camels.”
 
Rivkah runs to her mother’s house (bayit) meaning her mother’s side of the family. Later in the text Yitzchak takes Rivkah into his mother’s tent (ohel) which indicates her personal lodging.
 
Like Eliezer, Rivkah runs when she senses God at work.
 
On hearing about Rivkah’s encounter Laban also runs to meet Eliezer at the well. However, it remains to be seen whether he runs in order to show favor or with a darker motivation for wealth (Rashi) based on the gifts Rivkah has already received. His dealings with Jacob later in Genesis would seem to suggest the latter.
 
It’s interesting to note that it is Laban the brother of Rivkah who goes out to meet Eliezer rather than Be’tuel, Rivkah’s father.
 
וַיָּבֹ֤א הָאִישׁ֙ הַבַּ֔יְתָה וַיְפַתַּ֖ח הַגְּמַלִּ֑ים וַיִּתֵּ֨ן תֶּ֤בֶן וּמִסְפּוֹא֙ לַגְּמַלִּ֔ים וּמַ֙יִם֙ לִרְחֹ֣ץ רַגְלָ֔יו וְרַגְלֵ֥י הָאֲנָשִׁ֖ים אֲשֶׁ֥ר אִתּֽוֹ׃
 
Gen 24:32 And the man came into the house, and he ungirded the camels; and he gave straw and provision for the camels, and water to wash his feet and the feet of the men that were with him.
 
Rashi, quoting the Midrash, records that Avraham’s camels were always muzzled when away from home so as not to eat the provender of another man’s animals.
 
 ׳וַיִּישֶׂם׳ ״וַיּוּשַׂ֤ם״ לְפָנָיו֙ לֶאֱכֹ֔ל וַיֹּ֙אמֶר֙ לֹ֣א אֹכַ֔ל עַ֥ד אִם־דִּבַּ֖רְתִּי דְּבָרָ֑י וַיֹּ֖אמֶר דַּבֵּֽר׃
 
Gen 24:33 And there was set food before him to eat; but he said: “I will not eat, until I have explained my errand.” And he said: “Speak on.”
 
Like so many other righteous men Eliezer will not receive comfort for himself until he has found comfort for his master and his master’s son. He will not rest until his oath is fulfilled.
 
וַיֹּאמַ֑ר עֶ֥בֶד אַבְרָהָ֖ם אָנֹֽכִי׃
וַיהוָ֞ה בֵּרַ֧ךְ אֶת־אֲדֹנִ֛י מְאֹ֖ד וַיִּגְדָּ֑ל וַיִּתֶּן־ל֞וֹ צֹ֤אן וּבָקָר֙ וְכֶ֣סֶף וְזָהָ֔ב וַעֲבָדִם֙ וּשְׁפָחֹ֔ת וּגְמַלִּ֖ים וַחֲמֹרִֽים׃
וַתֵּ֡לֶד שָׂרָה֩ אֵ֨שֶׁת אֲדֹנִ֥י בֵן֙ לַֽאדֹנִ֔י אַחֲרֵ֖י זִקְנָתָ֑הּ וַיִּתֶּן־לּ֖וֹ אֶת־כָּל־אֲשֶׁר־לֽוֹ׃
 
Gen 24:34 And he said: “I am Avraham's servant. Gen 24:35 And HaShem (YHVH: Mercy) has blessed my master greatly; and he is become great; and He has given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and donkeys.” Gen 24:36 “And Sarah my master's wife bore a son to my master when she was old; and to him has he given all that he has.”
 
Eliezer first identifies himself as the servant of Avraham, who is both known to be a man whom God has blessed and a blood relative of Laban. In order to be secure in our purpose as children of God we must accept our identity in Him.
 
Beginning with Avraham’s experiences of God’s provision, Eliezer recounts the events leading up to this moment in order to show how God has orchestrated this meeting and chosen Rivkah as a wife for Yitzchak.
 
וַיַּשְׁבִּעֵ֥נִי אֲדֹנִ֖י לֵאמֹ֑ר לֹא־תִקַּ֤ח אִשָּׁה֙ לִבְנִ֔י מִבְּנוֹת֙ הַֽכְּנַעֲנִ֔י אֲשֶׁ֥ר אָנֹכִ֖י יֹשֵׁ֥ב בְּאַרְצֽוֹ׃
 
Gen 24:37 “And my master made me swear, saying: ‘You shall not take a wife for my son of the daughters of the כְּנַעֲנִ֔י C’naaniy (Canaanites), in whose land I dwell.’
 
Eliezer refers to the oath so as to make clear that in spite of the many women in the land where Avraham and Yitzchak dwell, it is a woman from Avraham’s own blood that the LORD has established for Yitzchak.
 
 אִם־לֹ֧א אֶל־בֵּית־אָבִ֛י תֵּלֵ֖ךְ וְאֶל־מִשְׁפַּחְתִּ֑י וְלָקַחְתָּ֥ אִשָּׁ֖ה לִבְנִֽי׃
וָאֹמַ֖ר אֶל־אֲדֹנִ֑י אֻלַ֛י לֹא־תֵלֵ֥ךְ הָאִשָּׁ֖ה אַחֲרָֽי׃
 
Gen 24:38 ‘But you shall go to my father's house (bayit), and to my kindred, and take a wife for my son.’” Gen 24:39 “And I said to my master: ‘What if the woman will not walk with me?’”
 
As in the case of Yitzchak’s walking in agreement with Avraham, the woman who is to marry Yitzchak must be in agreement with the betrothal and accept her role of her own fruition.
 
וַיֹּ֖אמֶר אֵלָ֑י יְהוָ֞ה אֲשֶׁר־הִתְהַלַּ֣כְתִּי לְפָנָ֗יו יִשְׁלַ֨ח מַלְאָכ֤וֹ אִתָּךְ֙ וְהִצְלִ֣יחַ דַּרְכֶּ֔ךָ וְלָקַחְתָּ֤ אִשָּׁה֙ לִבְנִ֔י מִמִּשְׁפַּחְתִּ֖י וּמִבֵּ֥ית אָבִֽי׃
אָ֤ז תִּנָּקֶה֙ מֵאָ֣לָתִ֔י כִּ֥י תָב֖וֹא אֶל־מִשְׁפַּחְתִּ֑י וְאִם־לֹ֤א יִתְּנוּ֙ לָ֔ךְ וְהָיִ֥יתָ נָקִ֖י מֵאָלָתִֽי׃
וָאָבֹ֥א הַיּ֖וֹם אֶל־הָעָ֑יִן וָאֹמַ֗ר יְהוָה֙ אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אִם־יֶשְׁךָ־נָּא֙ מַצְלִ֣יחַ דַּרְכִּ֔י אֲשֶׁ֥ר אָנֹכִ֖י הֹלֵ֥ךְ עָלֶֽיהָ׃
הִנֵּ֛ה אָנֹכִ֥י נִצָּ֖ב עַל־עֵ֣ין הַמָּ֑יִם וְהָיָ֤ה הָֽעַלְמָה֙ הַיֹּצֵ֣את לִשְׁאֹ֔ב וְאָמַרְתִּ֣י אֵלֶ֔יהָ הַשְׁקִֽינִי־נָ֥א מְעַט־מַ֖יִם מִכַּדֵּֽךְ׃
 
Gen 24:40 “And he said to me: ‘HaShem (YHVH: Mercy), before Whom I walk, will send His Angel/Messenger with you, and prosper your way; and you shall take a wife for my son of my kindred, and of my father's house; Gen 24:41 then shall you be free from my oath, when you come to my kindred; and if they give her not to you, you will be free from my oath.’” Gen 24:42 “And I came this day to the eye/well/spring, and said: ‘HaShem (YHVH: Mercy), the God/Judge (Ha-Elohiym) of my master Avraham, if now You do prosper my way which I go: Gen 24:43 behold, as I stand by the eye/well/spring of water; let it come to pass, that the עַלְמָה֙ almah (virgin) that comes forth to draw, to whom I shall say: “Give me, I ask you, a little water from your pitcher to drink”;
 
In verse 16 Eliezer used the word, הַֽנַּעֲרָ֗ hana’ar meaning, “the Maiden,” whereas here he uses the more specific word, עַלְמָה “almah” which denotes a young woman in the prime of her youth and can infer virginity, making it a testimony to the young lady’s pure character.
 
וְאָמְרָ֤ה אֵלַי֙ גַּם־אַתָּ֣ה שְׁתֵ֔ה וְגַ֥ם לִגְמַלֶּ֖יךָ אֶשְׁאָ֑ב הִ֣וא הָֽאִשָּׁ֔ה אֲשֶׁר־הֹכִ֥יחַ יְהוָ֖ה לְבֶן־אֲדֹנִֽי׃
 אֲנִי֩ טֶ֨רֶם אֲכַלֶּ֜ה לְדַבֵּ֣ר אֶל־לִבִּ֗י וְהִנֵּ֨ה רִבְקָ֤ה יֹצֵאת֙ וְכַדָּ֣הּ עַל־שִׁכְמָ֔הּ וַתֵּ֥רֶד הָעַ֖יְנָה וַתִּשְׁאָ֑ב וָאֹמַ֥ר אֵלֶ֖יהָ הַשְׁקִ֥ינִי נָֽא׃
 וַתְּמַהֵ֗ר וַתּ֤וֹרֶד כַּדָּהּ֙ מֵֽעָלֶ֔יהָ וַתֹּ֣אמֶר שְׁתֵ֔ה וְגַם־גְּמַלֶּ֖יךָ אַשְׁקֶ֑ה וָאֵ֕שְׁתְּ וְגַ֥ם הַגְּמַלִּ֖ים הִשְׁקָֽתָה׃
 וָאֶשְׁאַ֣ל אֹתָ֗הּ וָאֹמַר֮ בַּת־מִ֣י אַתְּ֒ וַתֹּ֗אמֶר בַּת־בְּתוּאֵל֙ בֶּן־נָח֔וֹר אֲשֶׁ֥ר יָֽלְדָה־לּ֖וֹ מִלְכָּ֑ה וָאָשִׂ֤ם הַנֶּ֙זֶם֙ עַל־אַפָּ֔הּ וְהַצְּמִידִ֖ים עַל־יָדֶֽיהָ׃
 וָאֶקֹּ֥ד וָֽאֶשְׁתַּחֲוֶ֖ה לַיהוָ֑ה וָאֲבָרֵ֗ךְ אֶת־יְהוָה֙ אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אֲשֶׁ֤ר הִנְחַ֙נִי֙ בְּדֶ֣רֶךְ אֱמֶ֔ת לָקַ֛חַת אֶת־בַּת־אֲחִ֥י אֲדֹנִ֖י לִבְנֽוֹ׃
 
Gen 24:44 and she shall say to me: “Both drink, you, and I will also draw for your camels”; let the same be the woman whom HaShem (YHVH: Mercy) has appointed for my master's son.’” Gen 24:45 And before I had done speaking in לִבִּי my lev (core being, heart, inner person) behold, Rivkah came forth with her pitcher on her shoulder; and she went down to the eye/well/spring, and drew. And I said to her: “Let me drink, I ask you.” Gen 24:46 And she made haste, and let down her pitcher from her shoulder, and said: ‘Drink, and I will give your camels drink also.’ So, I drank, and she made the camels drink also.” Gen 24:47 “And I asked her, and said: ‘Whose daughter, are you?’ And she said: ‘The daughter of Bet’uel, Nachor's son, whom Milcah bore to him. And I put the ring in her nose, and the bracelets on her hands. Gen 24:48 And I bowed my head, and prostrated myself before HaShem (YHVH: Mercy), and blessed HaShem (YHVH: Mercy), the God/Judge (Ha-Elohiym) of my master Avraham, who had led me in the right way to take my master's brother's daughter for his son.”
 
Eliezer concludes his account the way he began it, acknowledging the divine guidance and selection of HaShem as the primary reason for the proposed union. His hearers could be left in no doubt as to Whom both Avraham and Eliezer relied on for the fulfilment of the oath.
 
וְ֠עַתָּה אִם־יֶשְׁכֶ֨ם עֹשִׂ֜ים חֶ֧סֶד וֶֽאֱמֶ֛ת אֶת־אֲדֹנִ֖י הַגִּ֣ידוּ לִ֑י וְאִם־לֹ֕א הַגִּ֣ידוּ לִ֔י וְאֶפְנֶ֥ה עַל־יָמִ֖ין א֥וֹ עַל־שְׂמֹֽאל׃
 
Gen 24:49 “And now if you will deal kindly (חֶ֧סֶד chesed) and truly (אֱמֶת emet) with my master, tell me; and if not, tell me; that I may turn to the right hand, or to the left.”
 
Rav Iben Ezra says that חֶ֧סֶד chesed (kindness) denotes the intention to do what is good and אֱמֶת emet (truth) gives permanence to the right action it accompanies.
 
 וַיַּ֨עַן לָבָ֤ן וּבְתוּאֵל֙ וַיֹּ֣אמְר֔וּ מֵיְהוָ֖ה יָצָ֣א הַדָּבָ֑ר לֹ֥א נוּכַ֛ל דַּבֵּ֥ר אֵלֶ֖יךָ רַ֥ע אוֹ־טֽוֹב׃
 
Gen 24:50 Then Laban (White) and Bet’uel answered and said: “What you’re saying proceeds from HaShem (YHVH: Mercy); we cannot speak to you bad or good.”
 
We now hear from both Laban and his father Be’tuel (Who may have been present from the beginning). The listing of Laban’s name before his father’s is an indication of his seeking to usurp his father’s authority. This is supported by the commentary of Rashi and becomes indicative of Laban’s character. Given the fact that Laban continues to worship false gods (as attested to in the narrative concerning Jacob), this proclamation concerning the will of HaShem has more in common with fearful concession than it does with true faith.
 
הִנֵּֽה־רִבְקָ֥ה לְפָנֶ֖יךָ קַ֣ח וָלֵ֑ךְ וּתְהִ֤י אִשָּׁה֙ לְבֶן־אֲדֹנֶ֔יךָ כַּאֲשֶׁ֖ר דִּבֶּ֥ר יְהוָֽה׃
 
Gen 24:51 “Behold, Rivkah is before you, take her, and go, and let her be your master's son's wife, as HaShem (YHVH: Mercy) has spoken.”
 
Nowhere in the chapter has HaShem spoken explicitly. Thus, we understand that God speaks both to and through His servants.
 
וַיְהִ֕י כַּאֲשֶׁ֥ר שָׁמַ֛ע עֶ֥בֶד אַבְרָהָ֖ם אֶת־דִּבְרֵיהֶ֑ם וַיִּשְׁתַּ֥חוּ אַ֖רְצָה לַֽיהוָֽה׃
 וַיּוֹצֵ֨א הָעֶ֜בֶד כְּלֵי־כֶ֨סֶף וּכְלֵ֤י זָהָב֙ וּבְגָדִ֔ים וַיִּתֵּ֖ן לְרִבְקָ֑ה וּמִ֨גְדָּנֹ֔ת נָתַ֥ן לְאָחִ֖יהָ וּלְאִמָּֽהּ׃
 וַיֹּאכְל֣וּ וַיִּשְׁתּ֗וּ ה֛וּא וְהָאֲנָשִׁ֥ים אֲשֶׁר־עִמּ֖וֹ וַיָּלִ֑ינוּ וַיָּק֣וּמוּ בַבֹּ֔קֶר וַיֹּ֖אמֶר שַׁלְּחֻ֥נִי לַֽאדֹנִֽי׃
 
Gen 24:52 And it came to pass, that, when Avraham's servant heard their words, he bowed himself down to the earth unto HaShem (YHVH: Mercy). Gen 24:53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rivkah; he gave also to her brother and to her mother precious gifts. Gen 24:54 And they did eat and drink, he and the men that were with him, and stayed all night; and they rose up in the morning, and he said: “Send me away to my master אדֹנִי (adoni).”
 
These additional gifts were part of the bride price for betrothal. However, Eliezer’s request to leave the next morning was not customary. This shows his urgency in wanting to return before Avraham’s death.
 
וַיֹּ֤אמֶר אָחִ֙יהָ֙ וְאִמָּ֔הּ תֵּשֵׁ֨ב הַנַּעֲרָ֥ אִתָּ֛נוּ יָמִ֖ים א֣וֹ עָשׂ֑וֹר אַחַ֖ר תֵּלֵֽךְ׃
 
Gen 24:55 And her brother and her mother said: “Let the young woman stay with us a few months, at the least ten; after that she shall go.”
 
The tradition for betrothal was such that a bride groom would prepare a new residence for his bride over the period of 12 months and then return to marry her and take her into his household. Thus, Rivkah’s family requested that she remain for at least ten months in order to maintain the traditional custom.
 
וַיֹּ֤אמֶר אֲלֵהֶם֙ אַל־תְּאַחֲר֣וּ אֹתִ֔י וַֽיהוָ֖ה הִצְלִ֣יחַ דַּרְכִּ֑י שַׁלְּח֕וּנִי וְאֵלְכָ֖ה לַֽאדֹנִֽי׃
 
Gen 24:56 And he said to them: “Delay me not, seeing HaShem (YHVH: Mercy) has prospered my way; send me away that I may go to my master.”
 
Eliezer’s motivation is clearly to return to Avraham before his passing so that Avraham can share in the joy of his son’s marriage to a member of his wider family.
 
וַיֹּאמְר֖וּ נִקְרָ֣א לַֽנַּעֲרָ֑ וְנִשְׁאֲלָ֖ה אֶת־פִּֽיהָ׃
 וַיִּקְרְא֤וּ לְרִבְקָה֙ וַיֹּאמְר֣וּ אֵלֶ֔יהָ הֲתֵלְכִ֖י עִם־הָאִ֣ישׁ הַזֶּ֑ה וַתֹּ֖אמֶר אֵלֵֽךְ׃
 וַֽיְשַׁלְּח֛וּ אֶת־רִבְקָ֥ה אֲחֹתָ֖ם וְאֶת־מֵנִקְתָּ֑הּ וְאֶת־עֶ֥בֶד אַבְרָהָ֖ם וְאֶת־אֲנָשָֽׁיו׃
 
Gen 24:57 And they said: “We will call the young woman, and inquire of her mouth.”
Gen 24:58 And they called Rivkah, and said to her: “Will you go with this man?” And she said: “I will go.” Gen 24:59 And they sent away Rivkah their sister, and her nurse, and Avraham's servant, and his men.
 
Rivkah, like Avraham, is willing and obedient to the call of God to leave Charan and journey into the land of promise. “I will go” remains the ultimate sacrificial response of believers today.
 
No woman is to be married without her consent, even in the tradition of arranged marriages within ancient Jewish culture, no one was allowed to force a woman to marry.
 
וַיְבָרֲכ֤וּ אֶת־רִבְקָה֙ וַיֹּ֣אמְרוּ לָ֔הּ אֲחֹתֵ֕נוּ אַ֥תְּ הֲיִ֖י לְאַלְפֵ֣י רְבָבָ֑ה וְיִירַ֣שׁ זַרְעֵ֔ךְ אֵ֖ת שַׁ֥עַר שֹׂנְאָֽיו׃
 
Gen 24:60 And they blessed Rivkah, and said unto her: “Our sister, be you the mother of thousands of ten thousands, and let your seed possess the gate of those that hate them.”
 
Rivkah, the matriarchal version of Avraham, receives a blessing like that which was given to him (22:17).
 
The blessing to possess the gates of your enemies means both to capture their cities and to rule over them. The gate is the place of judgement, where the elders and rulers of the city decide matters of business and law.
 
וַתָּ֨קָם רִבְקָ֜ה וְנַעֲרֹתֶ֗יהָ וַתִּרְכַּ֙בְנָה֙ עַל־הַגְּמַלִּ֔ים וַתֵּלַ֖כְנָה אַחֲרֵ֣י הָאִ֑ישׁ וַיִּקַּ֥ח הָעֶ֛בֶד אֶת־רִבְקָ֖ה וַיֵּלַֽךְ׃
 וְיִצְחָק֙ בָּ֣א מִבּ֔וֹא בְּאֵ֥ר לַחַ֖י רֹאִ֑י וְה֥וּא יוֹשֵׁ֖ב בְּאֶ֥רֶץ הַנֶּֽגֶב׃
 וַיֵּצֵ֥א יִצְחָ֛ק לָשׂ֥וּחַ בַּשָּׂדֶ֖ה לִפְנ֣וֹת עָ֑רֶב וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּ֥ה גְמַלִּ֖ים בָּאִֽים׃
 
Gen 24:61 And Rivkah arose, and her young woman (nurse maid), and they rode upon the camels, and followed the man. And the servant took Rivkah, and went his way. Gen 24:62 And Yitzchak (Isaac) came from the way of Beer-lahay-roiy (Well of the living Seer); for he dwelt in the land of the Negev (South). Gen 24:63 And Yitzchak (Isaac) went out to meditate (l’suach: contemplate) in the field in the evening; and he lifted up his eyes, and saw, and, behold, there were camels coming.
 
Yitzchak was coming from the waters of the living Seer, returning to the Negev and the tents of his father he walked in the evening contemplating and meditating on God’s goodness. Or perhaps he was contemplating the loss of his mother, meditating in grief, having sought solace at the waters of the living Seer.
 
It is from this scripture that the Talmud and Midrash derive the tradition that Yitzchak instituted the Minchah (the afternoon prayer service). Avraham is said to have instituted the Sacharit (morning) service (Genesis 19:27), and Jacob the Maariv (evening) service (Genesis 28:11).
 
וַתִּשָּׂ֤א רִבְקָה֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא אֶת־יִצְחָ֑ק וַתִּפֹּ֖ל מֵעַ֥ל הַגָּמָֽל׃
 וַתֹּ֣אמֶר אֶל־הָעֶ֗בֶד מִֽי־הָאִ֤ישׁ הַלָּזֶה֙ הַהֹלֵ֤ךְ בַּשָּׂדֶה֙ לִקְרָאתֵ֔נוּ וַיֹּ֥אמֶר הָעֶ֖בֶד ה֣וּא אֲדֹנִ֑י וַתִּקַּ֥ח הַצָּעִ֖יף וַתִּתְכָּֽס׃
 
Gen 24:64 And Rivkah lifted up her eyes, and when she saw Yitzchak (Isaac), she fell from the camel. Gen 24:65 And she said to the servant: “What man is this that walks in the field to meet us?” And the servant said: “It is my master (adoni).” And she took her veil, and covered herself.
 
Rivkah was so excited by the thought that the one approaching was Yitzchak that she fell from her camel. She veiled her face out of piety and by way of covering before her bridegroom. The unveiling of her face in the tent of Yitzchak’s mother is a foretaste of the wedding of the Lamb and the Olam Haba (World to come) where all who are in Messiah will gaze upon him with unveiled face, having been transformed from glory to glory (2 Corinthians 3:18).
 
Modern Jewish wedding traditions vary, however, in some branches of Orthodox Judaism it is traditional for the bride to be veiled prior to the wedding ceremony (badeken) and unveiled by her husband following the ceremony in private (yichud).
 
In other traditions the bride is veiled by her father before she walks toward her groom, who comes out to meet her, circling him three or seven times. The groom then unveils his bride and the two walk to the chuppah for the remainder of the ceremony.
 
וַיְסַפֵּ֥ר הָעֶ֖בֶד לְיִצְחָ֑ק אֵ֥ת כָּל־הַדְּבָרִ֖ים אֲשֶׁ֥ר עָשָֽׂה׃
 וַיְבִאֶ֣הָ יִצְחָ֗ק הָאֹ֙הֱלָה֙ שָׂרָ֣ה אִמּ֔וֹ וַיִּקַּ֧ח אֶת־רִבְקָ֛ה וַתְּהִי־ל֥וֹ לְאִשָּׁ֖ה וַיֶּאֱהָבֶ֑הָ וַיִּנָּחֵ֥ם יִצְחָ֖ק אַחֲרֵ֥י אִמּֽוֹ׃
 
Gen 24:66 And the servant told Yitzchak (Isaac) all the things that he had done.
Gen 24:67 And Yitzchak (Isaac) brought her into his mother Sarah's tent (ohel), and took Rivkah, and she became his wife; and he loved her. And Yitzchak (Isaac) was comforted after the loss of his mother.
 
The Midrash reads, “He brought her to his tent, she was Sarah his mother.” (Rashi) This means that Rivkah became a comforter to Yitzchak just as His mother had been. He was privileged to experience the comforting love of a righteous mother and a righteous wife. I know how that feels, Baruch HaShem.
 
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