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. 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 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 sidra (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 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), 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). “Also see to it that there is no immoral or godless person—like Esau, who sold his birth-right for one meal. For you know that later, when he wanted to inherit the blessing, he was rejected. He found no chance for repentance, though he begged for it with tears.” –Hebrews 12:16-17 (TLV) 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 contraction 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. 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 (gadol: 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 favoured his eldest son Esau, with whom he shared a love for hunting and eating wild game (Gen. 25:28). Yitzchak continues to favour Esau here, despite the grief he has caused Rivkah and Yitzchak over his marriages to the daughters of Chet. 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. 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 in spite of God. 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 savoury 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 he is still favouring 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 birth of Esau and Yaakov (Gen. 25:22-23). ‘But the children struggled with one another inside her, and she said, “If it’s like this, why is this happening to me?” So she went to inquire of Adonai. Adonai said to her: “Two nations are in your womb, and two peoples from your body will be separated. One people will be stronger than the other people, but the older will serve the younger.”’ –Genesis 25:22-23 (TLV) What does, “that my soul (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 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. 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 savoury food, that I may eat, and bless you before HaShem (YHVH: Mercy), before my death. In a close knit tenting community it is not unusual to overhear a conversation. There is no need to presume that Rivkah was intentionally ease dropping. 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 savoury 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, “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 (Bereshit Rabba, sect. 65. fol. 57. 4. Jarchi 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 recognised 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 flavour which is similar to the flavour of wild game. Gen 27:11 And Yaakov said to Rivkah his mother: 'Behold (hinei), Esau my brother is a hairy (sa’ir) 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 were 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, “sa’ir” 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. 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 savoury 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 is 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. Gen 27:15 And Rivkah took the choicest garments of Esau her elder (gadol: greater, bigger) son, which were with her in the home (babayit), 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 savoury 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 where it is used to give the impression of hairy human skin (1 Samuel 19:13). Why is it significant that it is 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. 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 (nafsh’cha) 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.” 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 keey 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 is 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 personal relationship with HaShem. This is why he says, “your Elohim”. 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. 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. 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. 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.’ Kabbalistically, the kiss is said to have brought about the intimacy required as a catalyst for the Shechinah (Divine presence) to alight on Yitzchak (Alshich). 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 sceptre of Your kingdom is a right sceptre. 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.” –Tehilim/Psalm 45:6-8 Gen 27:28 ‘May the God (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-Elohiym” the God, has the definite article and thus denotes God as Judge and Ruler, setting Him apart from and above all other elohiym. 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 remez (hint at something deeper) also seems to be inferred. The dew of the heavens is symbolic of emrah (Word essence of God) and with regard to watering the earth and fattening the land the rain represents God’s lekakh (received instruction). 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 Elohiym. The Rock, His work is perfect: for all His ways are verdicts: an Elohiym of truth and without iniquity, just and right is He.” –Deuteronomy 32:2-4 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.” –Tehilim/Psalm 72:11 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 savoury 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, “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 (Bereshit Rabba, sect. 67. fol. 59. 3), and the Targums say that Esau, being without game, killed a dog and made savoury 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 favours 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. Gen 27:33 And Yitzchak trembled (g’dolah ad m’od) 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 favoured 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!” 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 mir’mah as, “wisdom”. Thus reading, “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, “Eikev” which Yaakov’s name is derived from. It can mean both heel and outwit or deceive. It is important that we note the fact that Esau is lieing 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 (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 terms, “bekhora” birth-right, and “Berakha” blessing, share the same root consonants. Thus they are related both linguistically and spiritually. They are 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. 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 son?' 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. “Also see to it that there is no immoral or godless person—like Esau, who sold his birth-right for one meal. For you know that later, when he wanted to inherit the blessing, he was rejected. He found no chance for repentance, though he begged for it with tears.” –Hebrews 12:16-17 (TLV) 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]. “Yet I loved Jacob 3 and Esau I hated. I made his hills a wasteland and gave his inheritance to jackals of the wilderness.” 4 For Edom may say, “We have been beaten down, but we will return and rebuild the ruins.” Thus Adonai-Tzva’ot says: “They may rebuild but I will tear down. They will be called a wicked territory, the people Adonai denounced forever. 5 So you will see, and you will say: ‘May Adonai be magnified beyond the border of Israel!’” –Malachi 1:3-5 (TLV) 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 Esau says these things to himself. They are the thoughts and feelings of his core being (B’lev). 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).” 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. 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 relationship with HaShem. © 2017 Yaakov Brown We must take note that the blessing of the first born belongs to the child who holds the birth-right. The Torah has established here a clear precedent that identifies Yaakov as being the rightful heir and the one to whom the blessing of the first born rightfully belongs. Introduction:
At the age of 140 years Avraham had arranged for the marriage of Isaac. The Torah now sums up the remaining 35 years and concludes Avraham’s journey with a clear reminder of the distinction that both God and Avraham have made between Isaac, the chosen child of Sarah’s womb and the children of Avraham’s concubines (Hagar & Keturah). Because Ishmael no longer has a part in the ongoing story of Israel, the Torah simply lists his offspring and then continues on with the story of Isaac. Some have suggested that because the Torah doesn’t recorded all of the extraneous events of the time, that it is therefore, not a history book. This is ludicrous, how many other histories have been recorded by peoples and empires, focusing only on the elements of history that applied to their own viewpoint and primary goals? The Torah, like those other histories, is telling the factual history of a single people. Unlike those secular histories, it is also conveying the spiritual history of all peoples. Before beginning we should take pause and reflect on where we are. We are at the centre of the book of Genesis and are about to conclude Chaiyei Sarah by acknowledging the passing on of Avraham. Then we begin again with the generations of Israel (Yaakov). After all, this is the book of beginning. What follows is full of increase, suffering, hope and redemption. Gen 25:1 And increasing (v’yosef), Avraham took a wife, and her name was Keturah (Hebrew: Incense, as in a fragrant offering. Aramaic: Restrained). This chapter begins with the Hebrew, “v’yosef” (and increase). It is of course no accident that this will become the name of Israel’s (Yaakov’s) son of redemption Joseph (Yosef: increase). It is unfortunate therefore, that so many English versions of the Bible omit the full meaning and render the text as, “And Abraham took another wife”. Some of the sages suggest that Keturah is in fact Hagar by another name, however, this is unlikely given that with the exception of Sarah, we are told of two women in Avraham’s life, Hagar and Keturah: and the text tells us that he sent them away (Genesis 21:14; 25:6). Meaning that they were not the same woman but two separate women. Some have been inclined to criticize Avraham for not taking another wife from his own people, however, Avraham knew that it would be through his son Isaac that God’s promise would be fulfilled, so it makes sense that he not seek to compromise Isaac’s chosen status by giving his seed to another woman of his own bloodline. The lesson learned from God’s plan for Isaac is not one of racial supremacy but of chosen intimacy. “It is not because you are more numerous than all the peoples that Adonai set His love on you and chose you—for you are the least of all peoples.” –D’varim (Deuteronomy) 7:7 TLV Gen 25:2 And she bore him Zimran (musician), and Yokshan (snare), and M’dan (Contention) and Mid’yan (Strife) and Yishbak (He leaves, releases), and Shuach (humble). Gen 25:3 And Yokshan (snarer) begot Sheva (Seven, oath), and D’dan (Low Country). And the sons of D’dan (Low Country) were Ashurim (steps), and L’tushiym (sharpened, hammered), and L’ummiym (peoples). Gen 25:4 And the sons of Mid’yan (Strife): Ephah (gloomy darkness), and Epher (Young animal) and Chanoch (dedicated, comforter), and Avida (My father knows), and Eldaah (God has known). All these were the children of Keturah (Incense). Many of these children would later become peoples who persecuted Israel and sought her demise. Gen 25:5 And Avraham gave all that he had to Yitzchak (Isaac). Gen 25:6 But to the sons of the concubines, that Avraham had, Avraham gave gifts; and he sent them away from Yitzchak (Isaac) his son, while he yet lived, eastward, unto the east country. The point of this account is not to show disrespect to the sons of Avraham’s concubines but simply to show the distinction God had made between them and his chosen, Isaac. Avraham provides for all his household but gives Isaac both the physical and spiritual inheritance according to the promises and gifts of HaShem which are upon Avraham and the coming nation of Israel which is to be born of his trust. “In Isaac shall your seed be called” –Genesis 21:12 Gen 25:7 And these are the days of the years of Avraham's life which he lived, a hundred, sixty and fifteen years. According to tradition, Avraham died in the year 2123 from creation (Seder Olam). The record of Avraham’s years, which follows a similar format to that of Sarah, is said to reflect a progression of righteousness that culminates in a child-like innocence in his latter days. The number one hundred again represents the completed purposes of God for Avraham and his descendants multiplied (10 x10), reflecting an eternal promise of completion and perpetuity. The number sixty is the sum of 30 and 30, making is representative of two fulfilled promises of God (10 x 3). The Be’er Mayim Chaim makes a correlation between a sinless state and the number seventy (60 + 10 of 15). The number seventy is also a Hebrew number that represents the nations, which is fitting, given that Avraham is the father of many nations. The number fifteen is the sum of seven and seven plus one, that is a double completion that has had eternity added to it. Avraham was 100 when Isaac was born (Gen. 21:5), and Isaac 60 when Jacob and Esau are born (Gen. 25:26), therefore, having lived to 175, Avraham died when Jacob and Esau were 15 years of age respectively. Thus Avraham saw the promises of God made certain in Jacob’s birth. Gen 25:8 And giving up his spirit (vayiga) Avraham died grey (in a good old age), old, satisfied, and full of years; and was received by his people. The Hebrew, “vayeiaseph” can be read as “gathered, received etc.” I prefer, “received”. The Angel of Hashem gathers, the people of HaShem receive. The Yehudiym (Jewish people) have believed in Gan Eden (Paradise) from ancient times. This expression of God’s gathering Avraham to his people is one of the many reasons for this long held belief. The concept of the afterlife is also alluded to in the book of Job 3:13-14 and Genesis 47:30. Gen 25:9 And Yitzchak (Isaac: He laughs) and Yishmael (He hears God) his sons brought him into the cave of Machpelah (double), in the field of Ephron (fawn like) the son of Tzochar (red) the Hitti (Descendant of terror), which is before Mamre (Strength); Gen 25:10 the field which Avraham purchased from the children of Chet (Terror); there was Avraham interred (Kubar, root: Kever grave), with Sarah his wife. It seems that while Ishmael did not share in the inheritance of Isaac, he did none the less maintain, at least in their generation, an amicable relationship with his brother. One might also conclude that he had come to respect God’s choosing of Isaac. To see the brothers here in unity is heart-warming and inspires hope for the present generation of Jews and Arabs. It is worth noting that it is Ishmael alone, out of all the other children of Avraham, who attends the internment of his father’s body at Hebron. A similar reunion would later occur between Jacob and Esau at the death of Isaac (Genesis 35:29). The Hebrew, “Kubar” translated here as, “buried” is better understood to mean, “Interred”. After all, the bodies were placed into the burial cave rather than buried beneath the ground. To this day the traditional method of Hebrew burial involves placing the body above ground in an encased mini stone or concrete tomb. For the Jew, burial is not the placing of a body beneath the ground. This is in part due to the belief in the resurrection of the dead at the final day, Yom Ha-Din. The Hebrew word for grave, “Kever” and the Hebrew word for the place of the dead, “Sheol” convey very different things. The former is a physical location, usually above ground, the latter is a spiritual location, identified as being beneath. Contrary to popular and misleading liberal Christian theology, Sheol (place of the dead) and Kever (grave, above ground) are not synonymous. A simple understanding of the Hebrew language refutes such ludicrous nonsense. Make no mistake, there is a Gehinom (Hell) and a Gan Eden (Bosom of Avraham, Paradise). Gen 25:11 And it came to pass after the death of Avraham, that God blessed Yitzchak his son; and Yitzchak dwelt by Beer-lachai-roi (Well of the Life giving Seer). It is possible that Isaac and Ishmael spent time here together comforting each other over the loss of their father. This is the place where Isaac seems to find solace in God. He was coming from Beer-l’achai-roi when he met Rivkah following his mother’s passing, and now he is there again after his father’s passing. I believe this was a place of solemn worship of God for Isaac, a place where he was both physically and spiritually refreshed by the waters of The Living Seer (The Malakh of HaShem). A sacred location for restorative retreat. Gen 25:12 Now these are the generations (Toledot) of Ishmael, Avraham's son, whom Hagar the Egyptian, Sarah's handmaid, bore to Avraham. Gen 25:13 And these are the names of the sons of Ishmael (Hears God), by their names, according to their generations: the first-born of Ishmael, Nevayot (Fruit bearing); and Keidar (Mourning), and Ad’b’eil (Disciplined by God), and Mivsam (sweet odour, balsam spice), We note first that Ishmael is honoured by being linked to Avraham through Sarah, his mother being named as a handmaid of the matriarch. He is also circumcised into Avraham’s physical and spiritual heritage and is therefore received by Avraham’s people at his death. Of the many sons born to Ishmael, the most noteworthy are Nevayot and Keidar, both of whom are mentioned in Isaiah 60:7, where these sons of Ishmael come up to the house of HaShem to worship together with Israel in the time when Hashem will dwell with all humanity forever. Their names are important, because we bear fruit (Nevayot) only after we mourn (Keidar) the role we have played in killing God’s Mashiyach because of our sinful actions. “All Kedar’s flocks will be gathered to you. Nebaioth’s rams will minister to you. They will go up with favor on My altar, and I will beautify My glorious House.” –Yishaiyahu (Isaiah) 60:7 TLV Gen 25:14 and Mishma (A thing heard), and Dumah (Silence), and Massa (Burden); Gen 25:15 Hadad (Mighty), and Teiyma (Desert), Yetur (encircled), Naphish (Take a breath, refresh), and Keid’mah (Go before, original); The names of Ishmael’s children seem to allude to the journey of his brother’s soon to be born son Yaakov (Israel). “A thing heard in silence, a burden upon the mighty, in the desert they will be encircled and refreshed by the Original One Who goes before them.” Gen 25:16 these are the sons of Ishmael, and these are their names, by their villages, and by their encampments; twelve princes according to their nations. Gen 25:17 And these are the years of the life of Ishmael, a hundred and thirty and seven years; It seems that Ishmael truly repented of his mocking behaviour toward Isaac. The fact that he was present at his father’s burial and this listing of years which indicates his connection to the righteous ones, Avraham and Sarah, can only mean that he died in right standing before Hashem. He is 100 (Tenfold completion), 30 (3 x 10) Unity of God multiplied in completion, and 7, the perfection of life and the present display of God’s glory. One can only conclude that no one who turns toward God will be left out in the darkness. Return then, each of you, and be redeemed. And he gave up his spirit and died; and was received by his people. Gen 25:18 And they dwelt from Chavilah (circle) unto Shur (Wall) that is before Egypt, as one goes toward Ashurah (step): alongside all his brothers he did settle. Ishmael, being a son of Avraham, like Jacob, also had twelve princes born to him. He was greatly blessed according to the Word of Hashem and he was received by his people both Ivri (Avraham) and Mitzrayim (Egyptians). He is a foreshadowing of a day when all who trust in HaShem through Yeshua will be received into the eternal people of HaShem. Toledot The Torah Portion Toledot begins here. This is the centre of the Torah and the inception of Yaakov, Israel. Hence it is known as Toledot, Generations. Gen 25:19 And these are the generations (Toledot) of Yitzchak (Isaac), Avraham's son: Avraham begot Yitzchak (Isaac). Gen 25:20 And Yitzchak (Isaac) was forty years old when he took Rivkah (Secure, tightly bound), the daughter of Bet’uel (House of God) the Aramean (exalted) of Padan-aram (Field of the exalted), the sister of Laban (White) the Aramean, to be his wife. Isaac’s marriage to Rivkah at 40 years is another example of the reason for the symbolic use of the number. 40 indicates the completion of one thing and the beginning of another. Isaac is about to seed his son Jacob who will become Israel, the chosen people of HaShem. Gen 25:21 And Yitzchak (Isaac) entreated HaShem (YHVH: Mercy) for his wife, because she was barren; and HaShem (YHVH: Mercy) let Himself be entreated of him, and Rivkah his wife conceived. Rivkah’s bareness connects her to both Sarah before her and Rachel after her. The Matriarchs of Israel are each burdened with fruitless weakness in order to encourage them to turn to HaShem and receive their strength and fruitfulness from Him. Thus the strength and fruit of this fallen world are replaced by the eternal strength and fruitfulness of God. This verse is one of the best examples in the Torah of how prayer works. Prayer is a conversation which God initiated before creation. A conversation which we only ever respond to. Prayer is a gift from God that allows us to traverse the line between the temporary and the eternal. When we call upon him it is not for His sake but for ours, after all, He need not be told our thoughts and desires, He knows all. Thus Isaac entreats, and God allows Himself to be entreated. He allows His creation to participate in that which He has already firmly decided. The reason for Rivkah’s barren state was so that Rivkah and Isaac might become fully reliant on God. Once again the child to be born has been chosen in God from before the creation of the world. Isaac is sixty at the birth of Jacob and Esau, which means Rivkah was to wait twenty years to receive the answer to Yitzchak’s prayers for fertility. Gen 25:22 And the children struggled together within her; and she said: 'If this has to happen, therefore, why to me?’ And she walked forth seeking HaShem (YHVH: Mercy). The struggle within Rivkah shows the purpose of HaShem from before the birth of the children. Rivkah’s concern over what was happening with her unborn children is yet another opportunity for her to turn toward God and seek His guidance. This decision reveals Rivkah’s righteous character in the same way that Isaac’s pleading for her fertility revealed his. Both Isaac and Rivkah show that they understand their own weakness and their need for God’s help. The sages suggest that Rivkah sought out Shem (Name), who, according to the sages, ran an academy of spiritual learning. However, I see this as a revisionist view of the events, after all, the introduction of academies of Jewish learning and Torah study comes at a much later date and there is no indication either explicit or implicit within the text to suggest that they existed prior to the birth of Israel. It’s also possible that Rivkah enquired of God by seeking out Avraham (Who was still alive at this time), or through Melki-tzedek of Shalem. Regardless of how Rivkah went about her enquiry, the result is the same, she heard from God personally. What seems most likely however, is that Rivkah, as the text says, walked with God. Thus, in seeking God through the physical act of walking alone (humanly speaking) and the spiritual act of agreeing with Him, Rivkah received the Word of God in intimate communication. Jacob’s journey from womb to tomb is summed up by the prophet Hoshea (salvation): “In the womb he grasped his brother’s heel, and in his vigor he strove with God. 5 Yes, he wrestled with the angel and won; he wept and sought his favor. At Bethel he will find us, and there He will speak with us. 6 Even Adonai Elohei-Tzva’ot-- Adonai is His memorial-Name. 7 So you should return to your God, keep covenant loyalty and justice, and wait for your God continually.” –Hosea 12:4-7 TLV Gen 25:23 And HaShem (YHVH: Mercy) said to her: Two nations are in your womb, and two peoples shall be separated from your inner parts; and the one people shall be stronger than the other people; and the elder shall serve the younger. It’s important to note that this was revealed only to Rivkah. This explains why Yitzchak seems so oblivious to God’s purpose in raising up Yaakov to be heir to the promises of Avraham. Rivkah keeps this revelation of God to herself and acts on it at the appropriate time. Understanding this helps us to avoid passing judgement on Rivkah’s actions regarding the deceiving of Isaac in order to gain the blessing for Yaakov. HaShem makes it clear at the conception of these two nations that He has already purposed for the lesser to rule over the greater. This remains the purpose of God today for His chosen people ethnic Israel. It is through ethnic Israel that Messiah has come and it is for her that He will return to rule over the nations. ‘Yet before the sons were even born and had not done anything good or bad—so that God’s purpose and choice might stand not because of works but because of Him who calls— it was said to her, “The older shall serve the younger.”’ –Romans 9:11-12 TLV “’Was Esau not Jacob’s brother?’ —it is the declaration of Adonai-- ‘Yet I loved Jacob and Esau I hated.’” –Malachi 1:2-3 TLV Love and hate are used here to distinguish between that which is chosen to illuminate the Gospel of God’s redemptive purpose and that which resists the calling of salvation. Gen 25:24 And when her days to be delivered were fulfilled, behold, there were twins in her womb. The discovery of the twins is obviously a surprise to Isaac and the midwife, but as is the case with many of the female heroes of the Scriptures, Rivkah has already received inside information from HaShem. Gen 25:25 And the first came forth red (admoni), covered in a hairy mantle; and they called his name Eisav (Hairy). The sages suggest that the redness of Esau’s appearance was an indication of his future character. The Midrash understands the redness to represent bloodshed, inferring that the child will shed much blood in his life time. David, the king of Israel is also described as being red (ruddy), which the Rabbis interpret as signifying the fact that he would shed the blood of Israel’s enemies. Therefore, the redness alone denotes neither wicked blood shed nor righteous killing. Rashi explains that the name Eisav means, “Completely developed or full grown”, hence the detail of the hairy mantle covering Esau’s body. Gen 25:26 And after that came forth his brother, and his hand had hold on Eisav's heel; and he named him Yaakov (Jacob: follower, overcomer, grasps at the heel). And Yitzchak (Isaac) was sixty years old when she bore them. It’s foolish to suggest, as many of our rabbis have, that Jacob was somehow conceived first and therefore, was the rightful firstborn. This contradicts the Torah itself which shows clearly through God’s word to Rivkah, that the greater (firstborn) Esau will serve the lesser (second born) Jacob. “It is not because you are more numerous than all the peoples that Adonai set His love on you and chose you—for you are the least of all peoples.” –Deuteronomy 7:7 TLV The point of this story is to once again show that right standing with God comes through election and response rather than through the strength of the natural order. Jacob is to carry on the spiritual mission of Avraham and Isaac, therefore, he must be named by God as heir and not chosen according to societal norms. We note that while the text says, “they called his name Esau” it goes on to say, “He named him Jacob”. Who is the, “He” here? It is either Isaac or God Himself. Either way, the name issues from God. The name Yaakov is a play on the Hebrew word, “ekev” meaning heel. Yaakov, for obvious reasons, is also understood figuratively to mean, “Follower, overcomer”, but literally means, “May he be at the heels”, that is, “One who closely follows”, and figuratively, “May God be his rear guard”. What the name Yaakov does not mean however, is, “deceiver”: a meaning often given to the name by overzealous Christian pastors intent on defining Jacob by the events surrounding his acquiring of the blessing of the first born, something that was, by that time, rightfully belonged to him. Gen 25:27 And the boys grew; and Eisav knew hunting, a man of the field; and Yaakov (grasps at the heal) was a morally innocent man, who dwelt in tents. Much is presumed upon the text of this story by both rabbinical teachers and Christian scholars. Both the traditional Jewish commentary and the popular Christian English translations are misleading. The text itself tells us all we need to know concerning the two young men. Esau it seems had a one track mind. He knew hunting. The Hebrew, “yodeah” denotes intimate knowledge, meaning that Esau was devoted to the practice. He seems to have been a practical man’s man. The proverbial delight of his father’s eye. There is no reason to add invented character flaws to Esau at this point. That becomes obvious in the pursuant verses. Jacob on the other hand is a student, dwelling in tents, perhaps even learning how to care for the home. The Hebrew tells us that he is, “Tam” meaning, “Perfect, complete, wholesome, moral, innocent etc.” This sets Jacob apart, for there is no reference made of Esau’s moral character, either positive or negative. This also fly’s in the face of the accusations of so many Christian scholars, who claim that Jacob was a deceiver at heart. The Hebrew text firmly states otherwise. Gen 25:28 Now Yitzchak (Isaac) loved Eisav, because he ate of his venison; and Rivkah loved Yaakov (follower). It seems quite natural that Yitzchak, a man of the land, favours Esau. It appears that the way to Yitzchak’s heart (lev: core being) was through his stomach. Rivkah on the other hand, being sensitive, and a keeper of the tents of Yitzchak, favours Jacob, a good young man, concerned with morality and the keeping of the home. Neither parent is better than the other. Each loves according to the path God has set before them. At this point both the hunter and the student are acting according to the gifts God has given them. However, it is once again the mother that has spiritual insight (Gen. 21:9-13), the father appearing blind to the higher purpose of God (Gen. 27:1-45). God’s favouring the younger son is already attested to in the story of Cain and Abel (Gen 4:4-5) and in a slightly different way with regard to Ishmael and Isaac (Gen. 21:12). It will also become a central aspect of the story of Joseph (Gen. 37:3). All this alludes to the outworking of God’s plan to use the foolish and weak things of the fallen world to shame those considered to be wise and strong. Gen 25:29 And Yaakov (follower) simmered a stew; and Eisav (Hairy) came in from the field, and he was exhausted. Gen 25:30 And Eisav said to Yaakov: ‘Pour into me now, some of that very red stuff, for I am exhausted.' Therefore his name is called Edom (red). First, we must understand that Esau, while exhausted, was in no real physical danger. His actions are that of a demanding and impudent man lacking in manners. Sforno suggests that onlookers gave Esau the name Edom (red) based on his foolish demand to have the red stew poured down his throat immediately. Gen 25:31 And Yaakov said: 'Sell this day your birth right to me.' Perhaps Rivkah had told Yaakov of the Lord’s purpose for him. Or, Yaakov, responding to his brother’s brash request, is simply jesting. From the perspective of God’s purpose, this is a clear statement of sale, made on a specific day, “Cayom”. In much the same way that the purchase of the cave at Machpelah was clearly stated, the possession of the birth-right of Isaac’s household is now recorded for posterity. The birth-right is the status given to the first born and a double share of the estate (Deut. 21:17). It denotes authority over the household which is subject only to the male patriarch and only until his death, at which time it denotes complete authority over the household. With the birth-right comes the right of the blessing of the first born, which is to be given prior to the passing on of the patriarch. Additionally, in this case, it also carries the responsibility of carrying on the calling of God and the establishment of His chosen people in redemptive relationship to Him. Gen 25:32 And Eisav said: 'Behold, I’m about to die; and what profit shall the birth right be for me?' Esau may well have been exhausted and hungry, but not to the point of death. If he had been the Torah would have read, “Esau came in from the field, exhausted and near death”. Esau’s statement is hyperbole. We use the same colloquial metaphors today, “I’m dying of thirst” and, “My leg is killing me”. The fact that this rash language is employed by Esau when something as sacred and binding as his birth-right is at stake illuminates his true character and makes what follows seem even more despicable. Alternatively, Rashi suggests that because at that time it was the eldest son’s role to perform sacrificial offerings before God, and because Esau knew that his sinful lifestyle might see him struck down in the presence of Hashem while performing these rites, he was looking for an opportunity to sell his birth right to Yaakov. Thus, “I’m about to die” would refer to his fear of being struck down by God because of his unholy lifestyle. However, given that Esau later became violently angry over the loss of the blessing of his father, it seems unlikely that Rashi’s assertion is correct. Gen 25:33 And Yaakov said: 'Swear to me first'; and he swore to him; and he sold his birth right to Yaakov. Not only did Esau offer the birth right as payment, he also took an oath confirming the sale. This is the testimony of two witnesses, which remains a requirement of the Torah to this day. Yaakov has become the rightful heir of Isaac’s physical possessions and Avraham’s spiritual calling. There is no deception here. All is conducted out in the open before the camp of Isaac’s retinue. Jacob’s actions are not in the least sinful. He seems to be motivated by a deeper understanding of the sacred role that the birth-right will play in his life. Gen 25:34 And Yaakov gave Eisav bread and lentil stew; and he did eat and drink, and rose up, and went his way. So Eisav despised his birth right. The Torah waits to identify the stew until after the transaction has taken place in order to emphasize the incredible disregard that Esau had for the sacred nature of his birth-right. Esau has eaten and risen, satisfied with the food and with what he has done. Even after enjoying the meal he is said to have despised his birth-right. Meaning that he continued to despise it. In doing so Esau shows contempt not only for the physical wealth of his father’s house but also for the spiritual mission that the birth right carries. The writer of the book of Hebrews leaves us in no doubt as to the character of Esau: “Also see to it that there is no immoral or godless person—like Esau, who sold his birth-right for one meal.” –Hebrews 12:16 The writer of Hebrews agrees with the Targums, seeing Esau as the antithesis to those who trust God and look in hope toward the Olam Haba [World to Come] (Hebrews 11). "And he despised his part in the world to come, and denied the resurrection of the dead;'' –Targum Yerushalayim "On that day he committed five transgressions; he performed strange worship (committed idolatry), he shed innocent blood, he lay with a virgin betrothed, he denied the life of the world to come, and despised the birth-right;'' –Targum Yonatan “For you know that later, when he wanted to inherit the blessing, he was rejected. He found no chance for repentance, though he begged for it with tears.” –Hebrews 12:17 It is important to remember this transaction as we read forward and encounter the deception employed to gain Isaac’s deathbed blessing. We must take note that the blessing of the first born belongs to the child who holds the birth-right. The Torah has established here a clear precedent that identifies Yaakov as being the rightful heir and the one to whom the blessing of the first born rightfully belongs. © Yaakov Brown 2016 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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