It’s as if Hashem were saying, “I don’t need your fancy voodoo sticks Yaakov, but play in the mud if you must, I’ll prosper you anyway for My Own Name’s sake and for the sake of the redemption of your household.” Introduction: This chapter continues the record of the sons of Yaakov, seeing his eleventh son born, and then it turns to the account of Yaakov seeking to leave Laban as a response to a day dream he will reveal to his wives in the following chapter. Subsequently Yaakov amasses herds by the hand of HaShem, prior to returning to the land of his birth. Many have debated the actions of Yaakov with regard to the streaked, spotted and speckled goats and lambs, and it is true that there are a number of factors to consider regarding both Yaakov’s use of the branches of various trees in the present chapter and the dream which he explains to his wives in the following chapter (31:10-13). Regardless of the conclusions reached over the two accounts, the chapter begins and ends with God’s provision. It remains that in spite of humanity’s propensity for wives tales, folklore, superstition and witchcraft, it is God Who provides according to His will, and often in spite of ours. Gen 30:1 And when Rachel (Ewe) saw that she bore Yaakov (Follows after the heel) no children, Rachel envied her sister; and she said unto Yaakov: 'Provide me with children, or else I’ll die.' It is quite possible that up to this point Rachel and Leah had gotten along just fine. Keeping in mind that Rachel must have known about and may well have been complicit in the deception that saw her sister marry Yaakov. The text now marks the reason for the change in relationship between the two sisters, “When Rachel saw that she bore Yaakov no children, Rachel envied her sister”. Rachel’s plea is a mournful indication of the grief and worthlessness felt by barren women in a society that placed great importance upon offspring and in particular male offspring. There was a significant stigma attached to barren women at the time and superstitious beliefs surrounding sin and fate often exacerbated a barren woman’s position of shame in the community. However, as is still the case today, the provision of children was the husband’s responsibility. The Ketuva (Marriage covenant agreement) was written and given to the bride by the groom. This contract promises to provide for her every need, including housing, food, clothing, security and seed for the producing of offspring. A husband was in fact obligated to provide for his wife’s procreative needs. As much as there may be shame attached to the barren woman, there is even greater shame attached to the husband who is unable to provide his wife with children according to the Ketuva agreement he has given her. Gen 30:2 And hot with anger, nostrils flaring, Yaakov turned to Rachel and said; 'Am I in God's place, Who has withheld from you the fruit of the womb?' Yaakov seeks to distinguish himself from Rachel. His response alludes to the fact that it is Rachel who has a barren womb, after all, his seed has produced children in Leah’s womb. His anger may be due to his having become tired of the constant pleading of Rachel, or it may be due to his own frustration over her predicament and his knowledge that he is obligated by the Ketuva to provide her with offspring. We should also remember that she is the wife whom he loves and his angry response is in some sense a cry of frustration aimed at God, “Am I in the place of God?” The Targum of Yonatan and the commentary of Onkelos both paraphrase Yaakov’s response: “Why do you seek them (children) from me? Shouldn’t you be seeking them (children) of the Lord?” The same Hebrew phrase, “Elohiym anochi” (Am I God?) appears in Genesis 50:19 where Rachel’s firstborn Yoseph uses it in recognition of the Authority of God over death and judgement. Therefore, Yaakov’s use of the phrase acknowledges that it is God alone Who gives life, and Yoseph’s use of the phrase denotes God’s ultimate authority over the taking of life. Thus, as the prophet Yob says, “HaShem gives and HaShem takes away, Blessed is the name of HaShem”(Job 1:21). It is also worth noting that the phrase is used in both the present text and the later in response to sibling rivalry. The conclusion is that it is God alone Who brings true reconciliation. Additionally, the emphasis on the fact that God alone provides for life and death alludes to Yaakov’s deluded actions later in the text when he attempts to help God out with the provision of speckled, streaked and spotted animals by placing sticks in front of the animals, thinking that this practice was causing them to birth the desired offspring. Gen 30:3 And she said: 'Hinei, Behold my maid Bilhah (troubled), go in unto her; that she may bear upon my knees, and I also may be built up through her.' Rachel’s suggestion is probably born of both common practice and in recollection of what she knows of Sarah and Hagar (Genesis 16:2). By offering her maid servant to Yaakov, Rachel was binding her husband to yet another marriage relationship and the obligations that go with it. The phrase, “bear upon my knees” is a Hebrew idiom meaning, “a child to be counted as my own” and is used in Genesis 50:23 to mean the same thing (See also Isaiah 66:12). Thus culturally speaking the sons born to the maidservants of Yaakov’s wives’ will be counted as the offspring of Rachel and Leah. We should not treat lightly the great sacrifice Rachel is making by offering her maidservant to Yaakov. Nor should we forget Bilhah and her feelings as she gives herself to be subject to both Yaakov and Rachel. If not for the servants Bilhah and Zilpah, Israel would be incomplete. Gen 30:4 And she gave him (Yaakov) Bilhah her handmaid as a wife (l’ishah); and Yaakov went in unto her. We note that Bilhah is given the status of a, “Ishah” wife in the Biblical text. This means that Yaakov has now entered into yet another marital obligation and must give Bilhah all the privileges of a wife, thus exalting her status from indentured servant to wife of a Patriarch. Whilst this may seem misogynistic to the modern reader, it is in fact a costly and honourable undertaking, given the historical cultural context of this account. Gen 30:5 And Bilhah conceived, and bore Yaakov a son. Gen 30:6 And Rachel said: 'Dadani, judged me, has Elohiym God (Judge), and has also heard (shama) my voice, and has given me a son.' Therefore she called his name Dan (A judge). As in almost every case in Scripture, the name corresponds to the events surrounding the birth. Rachel sees herself vindicated by the birth of Dan. She reasons that it is because God has judged her righteous that He has given her a son through Bilhah. Thus she names her son, “A judge” after The Judge. Gen 30:7 And Bilhah Rachel's handmaid conceived again, and bore Yaakov a second son. Gen 30:8 And Rachel said: 'Naftuleiy wrestling Elohiym (God, judge), I have wrestled with achoti my sister, also prevailing.' And she v’tikra proclaimed (called out) his name Naftali (My wrestler). Verse 8 is often translated, “And Rachel said: 'With mighty wrestling have I wrestled with my sister, and have prevailed.' And she called his name Naphtali.” This translation is at best presumptuous and at worst misleading. The Hebrew text literally says, “Naftuleiy Elohiym” I wrestled God. In fact, the full statement is reminiscent of the transformative naming of Yaakov when he becomes Israel (Gen. 32:24-30). Here Rachel says, “I have wrestled with God and with my sister and have overcome”, and in the Genesis 32 account, the Malakah Ha-Adonai (Messenger of The YHVH) says, “Your name will no longer be Yaakov, but Yisrael, because you have struggled/wrestled with God and with man and have overcome." In fact, the naming of Naphtali is a prophetic foreshadowing of the coming events. Gen 30:9 When Leah (weary) saw that she had ceased bearing, she took Zilpah (A trickling of myrrh) her handmaid, and gave her to Yaakov as a wife. Gen 30:10 And Zilpah Leah's handmaid bore Yaakov a son. Gen 30:11 And Leah said: 'Gad, a cutting fortune/circumstance has come!' And she called his name Gad (cutting/invading fortune/circumstance). As in the case of Bilhah, Zilpah is given the status of a wife and Yaakov is once more bound to elevate her status and provide for her needs. The child born seems to be named for Leah’s heartbreak rather than her “good fortune” as some translations suggest. The Hebrew denotes a cutting circumstance, and would seem to contradict the more common English reading. Gen 30:12 And Zilpah Leah's handmaid bore Yaakov a second son. Gen 30:13 And Leah said: 'I’m Happy (B’ashri)! for the daughters have advanced me (Ishruni) and proclaim me happy.' And she called his name Asher (Walk/advance in Happiness). Asher is named by combining the Hebrew words, “ashri” and, “Ishruni” to mean, “Advance in Happiness”. The following section, which covers the remainder of this chapter verses 14-43, begins with the superstitious use of an aphrodisiac and continues with trickery, human effort, mistrust and ultimately ends in Yaakov being prospered according to God’s will and in spite of his own deluded actions. Yaakov shows the full spectrum of human behaviour, at one extreme, trusting God unequivocally and at the other, practicing idolatrous superstition in an attempt to help God out. Yaakov has yet to meet HaShem face to face (Gen. 32), and thus, he is still seeking after HaShem with all the frailty of his humanity. This should be of great comfort to each of us as we try to understand our own frailty and somewhat bipolar spiritual practices. The good news is that God blesses and provides for His children based on His righteousness alone. Gen 30:14 And Reuven (See a son) went in the days of wheat harvest, and found mandrakes in the field, and brought them to his mother Leah. Then Rachel said to Leah: 'Give me, I beg you, some of your son's mandrakes.' The Hebrew, “Dudaim” is translated various ways, but in the end the meaning remains the same. Whatever dudaim are, they are considered an aphrodisiac (Song of songs 7:14) by the women and are therefore bargained with due to the perceived benefit they offer. There is no reason to believe that these plants facilitated fertility, nor is there any reason to presume that either Rachel or Leah were above superstitious belief. In fact, later, as Yaakov and his wives seek to escape Laban, Rachel is found in possession of Laban’s household idols. It turns out that syncretism is not a second century Christian invention after all. Gen 30:15 And she said to her: 'Is it a small matter that you have taken away my husband? and would you take away my son's mandrakes also?' And Rachel said: 'Therefore he (Yaakov) shall lie with you tonight in exchange for your son's mandrakes.' The text infers either that Leah had been denied the marital bed for a time, or that she was seeking to get an extra opportunity to cohabitate with Yaakov by purchasing Rachel’s night from her. Gen 30:16 And Yaakov came from the field in the evening, and Leah went out to meet him, and said: 'You must come in unto me; for I have secured your hire with my son's mandrakes.' And he lay with her that night. Gen 30:17 And Elohiym God heard Leah, and she conceived, and bore Yaakov a fifth son. Gen 30:18 And Leah said: 'God has given me my s’chari wages, because I gave my handmaid to my husband. And she called his name Yisashchar (Lifting up/exalted wages). We note that it is Leah who has decided that her actions in giving her servant to her husband have caused her to give birth by way of reward from God. However, the text says simply that God heard her and as a result she gave birth. Once again the text makes it clear that God acts in mercy, not based on what His beloved do but rather because of His love for them. Gen 30:19 And Leah conceived again, and bore a sixth son to Yaakov. Gen 30:20 And Leah said: 'Z’vadani endowing me, God Elohiym has given me a sign, a good gift; now exalting me (yiz’b’leiniy) my husband will dwell with me, because I have borne him six sons.' And she called his name Zevulun (Exalted, endowed). Leah’s proclamation is not just in response to the birth of Zevulun but also in recognition of the fact that she has now birthed six of Yaakov’s sons. Thus she has birthed Yaakov the sum of the children of his other three wives combined. Zevulun (endowed) is a memoriam of the great endowment of the six sons and is prophetic of the perpetual endowment of Israel up until this day and beyond into the Olam Haba. Gen 30:21 And afterwards she bore a daughter, and called her name Dinah (Judgement, justice). Dinah’s honour will become the subject of great consternation in chapter 34. Thus, a demand for judgement and justice. Gen 30:22 And Elohiym God remembered Rachel, and Elohiym God heard her, and opened her womb. Gen 30:23 And she conceived, and bore a son, and said: 'Elohiym God has taken away my shame.' As discussed in the past, God doesn’t forget and therefore does not need to remember in the modern sense. Here God is memorializing (zachar) rather than remembering. He has chosen Rachel to bear the son who will deliver Israel from famine and set in motion events that will lead Israel into the Promised Land. Thus God speaks into time the conception of Yoseph. The birth of this boy truly acts to take away any shame Rachel may have endured. Based on the Hebrew, “zachar” commemoration, the Talmud concludes that Rachel conceived Yoseph on Rosh Ha-Shanah (Yom Teruah), the secular New Year (b. Rosh. Hash. 11a). This is also said to be the date when both Sarah and Channah (Hannah) conceived. As a result all three women are featured in the Rosh Ha-Shanah liturgy. Gen 30:24 And she called his name Yoseph (HaShem YHVH: Mercy added), saying: ‘HaShem (YHVH: Mercy) add to me another son.' This is both an observation and an invocation. “HaShem add to me another son”. It is an observation because God has added a son to Rachel, of her own womb, in addition to the sons born to her of Bilhah. It is an invocation because she is calling on Hashem (Mercy) to add yet another son (Benyamin), so that she might have two sons of her own womb. It is important that the birth of Yoseph is recorded prior to Yaakov’s accumulation of herds and his subsequent prosperity, because the name Yoseph means, “HaShem will add”. Nothing Yaakov does in the following verses purchases his prosperity. HaShem alone provides for him. Gen 30:25 And it came to pass, when Rachel had birthed Yoseph, that Yaakov said to Laban (White): 'Send me away, that I may go to my own place of standing, and to my land. The verb shalach translated, “Send me away” is a term used repeatedly to describe the request for freedom, issued at the going forth of the Hebrew slaves of Egypt. Yaakov began as a relative to Laban but is now being treated like an indentured servant, a slave. As an indentured servant he has the right to be freed after seven years of service according to the Torah (Deut. 15:12-15). Thus, having served two seven year periods, he has both a moral and legal right to freedom. However, the wives and children of an indentured servant remain the property of the master (Exod. 21:2-4; Gen. 31:43). The counter point to this is that Laban agreed beforehand to give his daughters in payment for Yaakov’s work, thus selling his daughters to Yaakov. We should also note that if Yaakov’s work for Laban is a bride price for Laban’s daughters, then Laban is obligated to give this price to his daughters as their security according to the marriage traditions of the ancient East. Therefore, both Yaakov’s wives and his offspring are legally his because the agreement predates the servitude and any benefit generated from Yaakov’s fourteen years of service belongs not to Laban but to Leah and Rachel. It is here that we should note Yaakov’s dream, as he explains it retrospectively in Genesis 31:10-13. “Gen 31:10 And it came to pass that when the flocks were mating, that I lifted up my eyes, and saw in a dream, and, behold, the he- goats which leaped upon the flock were streaked, speckled, and spotted. Gen 31:11 And Malakh ha-Elohiym the angel of God said to me in the dream: ‘Yaakov;’ and I said: ‘Hineini Here I am, ready and obediant.’ Gen 31:12 And He said: ‘Lift up now your eyes, and see, all the he-goats which leap upon the flock are streaked, speckled, and spotted; for I have seen all that Laban is doing to you. Gen 31:13 I am the God of Beiyt-el, where you anointed a pillar, where you vowed a vow to Me. Now arise, get you out from this land, and return to the land of your birth.' The reason I’ve placed this text here is because it appears from the recounting of this dream that Yaakov dreamed it while watching the flocks mating at a time prior to his offering the solution of ownership of the speckled, streaked and spotted animals as a wage. At the end of this account Yaakov is commanded by God to return to the land of his birth. Thus, because Yaakov has said Hineini (Here I am, ready and obedient), it seems likely that he approached Laban with his request to leave soon after having the dream encounter with The Messenger of God, Malakh Ha-Elohiym. The fact that we have just read of the birth of Israel’s greatest dreamer Yoseph is profound. Yaakov’s experience of relating to God has been, to this point, entirely through dream encounters. Now his beloved wife Rachel gives birth to the dreamer who will deliver Israel and act as a type for the coming Messiah. Wallah (wow)! One of the most prominent elements of this dream interaction is the emphasis God places on the fact that it is as a result of the harm He has witnessed Laban doing to Yaakov that He (God) will increase the streaked, speckled and spotted members of the herds. This should be understood to teach that Yaakov’s efforts will not bring this about, rather it is God Who both gives the dream and fulfils it. Gen 30:26 Give me my wives and my children for whom I have served you, and let me go; for you know my service and the way I have served you.' Yaakov is appealing to Laban’s conscience, or lack thereof. He knows that Laban cannot find fault in the service Yaakov has faithfully given him. Gen 30:27 And Laban said unto him: 'If now I have found favour in your eyes - I have observed the signs (nichash’tiy), practiced divination, and have concluded that HaShem (YHVH: Mercy) has blessed me for your sake.' Here we see that God acts as ruler over lesser deities and erroneous spiritual practices. HaShem has allowed Laban to see His blessing and favour over Yaakov in spite of Laban’s witchcraft and idolatry (Lev. 19:26; Deut. 18:10). HaShem has not done this for Laban’s sake but for Yaakov’s sake, in order that He might prosper him. The Hebrew nichash’ty (my divination) shares its root with nachash (snake/serpent), a figurative representation of Ha-Satan (Satan). Thus these events find a link to the entry of sin and death. Gen 30:28 And he said: 'Specify to me your wage, and I will give it.' Gen 30:29 And he said unto him: 'You know how I have served you, and how your herds have fared with me. Gen 30:30 For you had very little before I came, and your possessions have increased abundantly; and HaShem (YHVH: Mercy) has blessed you wherever my feet have stepped. And now how long will it be before I can provide for my own house also?' Gen 30:31 And he said: 'What shall I give you?' And Yaakov said: 'You shall not give me anything extra; providing you will do this thing for me, I will again feed your flock and keep it. Gen 30:32 I will pass through all your flock today, removing every speckled and spotted one, and every dark one among the sheep, and the spotted and speckled among the goats; and these shall be my wages. Gen 30:33 So shall my righteousness witness against me from now on, when you shall come to look over my wage that is before you: every one that is not speckled and spotted among the goats, and dark among the sheep, if found with me, shall be considered stolen.' It seems that based on the dream he has received, Yaakov is setting the scene for what he believes will be the means through which God will prosper him by divinely effecting the breeding of streaked, speckled and spotted herds. This is a wonderful act of trust and faithfulness on Yaakov’s part. It shows that he has listened to God and believes in God’s provision. It also stands in contrast to his subsequent actions in relation to invoking superstition in an attempt to aid the fulfilment of the dream. Gen 30:34 And Laban said: 'Hein Now, may it be according to your word.' Gen 30:35 And he removed that day the he-goats that were streaked and spotted, and all the she-goats that were speckled and spotted, every one that had white in it, and all the dark ones among the sheep, and gave them into the hand of his sons. Laban agrees to Yaakov’s terms, but before Yaakov can do what he had agreed to (30:32), Laban steals away the streaked, speckled and spotted animals that were meant to be Yaakov’s wages and instead, gives them to his sons. Perhaps the meaning of Laban’s name is not simply, “White” but, “White washed wall”. Gen 30:36 And he set three days' journey between himself and Yaakov. And Yaakov fed the rest of Laban's flocks. To further prevent the possibility of more streaked, speckled and spotted animals being born to the flocks under Yaakov’s care, Laban moves these animals three days distance away so that they will not mate with the animals of standard appearance. Gen 30:37 And Yaakov took him rods of fresh poplar (White poplar, exuding white gum), and of the almond (a nut tree) and of the plane-tree (bark shedding tree); and peeled white streaks in them, making the white appear which was in the rods. Here it seems that Yaakov’s tenacity begins to turn into pride. He may believe that HaShem will do as He has said He would in the dream (and rightly so), however, by using inanimate physical objects in order to aid the desired outcome Yaakov is not acting out of trust but out of self-determination. If the Scripture enforces one theme above all others (The existence and supremacy of God acknowledged), it teaches that humanity is unable to prosper or redeem itself. The practical reason for Yaakov’s actions may be to expose the black haired goats and sheep to the white sap, thus marking their hair with streaks, speckles and spots. This does not however translate to the birth of streaked, speckled and spotted offspring, a genetic anomaly which is entirely reliant on God’s creation and not subject to human manipulation in this historical cultural context (Genetic modification was non-existent at this time in human history). My dear Mizrachi brother Aharon, a member of our community who has lived in Iraq all his life up until recently, says that the majority of sheep and goats in Iraq are now speckled, streaked and spotted. That it is in fact the standard dark haired sheep and goats that are now the minority and that streaked, speckled and spotted goats and sheep are considered by modern Iraqi farmers to be a blessing from God. It seems that the blessing upon Yaakov has reached far beyond its origins. Gen 30:38 And he set the rods which he had peeled over against the flocks in the gutters in the watering-troughs where the flocks came to drink; and they conceived when they came to drink. Gen 30:39 And the flocks conceived at the sight of the rods, and the flocks brought forth streaked, speckled, and spotted. In spite of Yaakov’s acknowledgement of God’s hand for the provision of streaked, speckled and spotted animals in Genesis 31:10-13, here Yaakov is acting on the folk superstition that a vivid sight during pregnancy or at conception will affect the embryo (Radak on Gen. 30:39:3; Rashbam on Gen. 30:40:1). This superstition has proved to be unfounded (D. M. Blair, A doctor looks at the Bible IVF 1959). This is affirmed by subsequent verses where he places the animals of Laban’s flock toward his streaked, speckled and spotted animals in order to invoke results based on the aforementioned superstitious belief. The genetic anomalies present within a species to produce variations in appearance are not altered by visual stimulants. Therefore, we can only understand Yaakov’s actions here in one of two ways. Either he displayed the rods from the trees as a symbol of trust in the provision of God. That is, a visual prayer of sorts (unlikely, given that trees and stones are used by way of memorial in his culture and are set up once in memoriam rather than as a continuing means of producing a physical reward. Also, he was not commanded by God to employee any means in order to facilitate the miracle of the herds). Or he had adopted some of the idolatrous ways of his father in law and was bowing to common superstition, believing that he was somehow effecting the conception and subsequent progeny of the flock. Regardless of Yaakov’s motivation, God provided spotted, streaked and speckled livestock for Yaakov according to the blessing He had pronounced over him. God’s ability to bless is neither limited nor prospered by our actions. What He promises He does, He cannot lie. Gen 30:40 And Yaakov separated the lambs and young goats - he also set the faces of the flocks toward the streaked and all the dark in the flock of Laban - and put his own droves apart, separating them from Laban's flock. The reference to the flocks of Laban facing the speckled and spotted flocks of Yaakov seems to emphasise the fact that Yaakov held to an ill-founded belief that the birthing process was somehow being effected by visual stimulation. On the up side, God provides the desired result and the reality is that not only did Yaakov receive offspring from his own herd, he was now to receive offspring from Laban’s herd, thus making the standard sheep and goats the minority. Laban’s herd was merely maintaining its number while Yaakov’s herd grew exponentially. The more we see Yaakov relying on his own understanding of how he is being prospered, the more it appears that he is approaching his prosperity in a carnal way rather than trusting entirely in God’s provision. After all, trust says that, “God is able to provide regardless of my ability”, whereas doubt says, “I need to do something in order for God’s provision to come about”. This is in fact the greatest hurdle believers’ face, the idea that we can’t redeem ourselves is counterintuitive to us. Our fallen nature (Yetzer ha-ra) detests this idea. Death (Yetzer ha-ra: Yetzer ha-mot) seeks to become God and dies, whereas Life (Yetzer ha-tov: Yetzer ha-chayim) seeks God and lives. Gen 30:41 And it came to pass, whenever the stronger of the flock conceived, that Yaakov laid the rods before the eyes of the flock in the gutters, that they might conceive among the rods; Gen 30:42 but when the flock were feeble, he kept them from the rods; so the feebler were Laban's, and the stronger Yaakov’s. Gen 30:43 And the man (Yaakov) meod, meod increased exceedingly, and had large flocks, and maid-servants and men-servants, and camels and asses. The repetition of this practice only affirms that it is based on superstition and continues to give weight to the probability that Yaakov believes it is he himself that is manipulating the birthing process via occult means. The fact that the stronger animals bear before the rods while the weaker do not is not proof of the effectiveness of Yaakov’s efforts, to the contrary, it only affirms that God is gracious. It’s as if Hashem were saying, “I don’t need your fancy voodoo sticks Yaakov, but play in the mud if you must, I’ll prosper you anyway for My Own Name’s sake and for the sake of the redemption of your household.” What is clear from the text is that Yaakov’s herds grew from the seed of strong animals and as a result he was able to trade his herds for servants and livestock, and due to God’s miraculous provision Yaakov became exceedingly great, meod meod: in spite of his own efforts and not because of them. What God promises He provides because He cannot lie, He is absolutely trustworthy, His fidelity is unchanging. © Yaakov Brown 2017 Here the intimate, holy, personal Name of God is seen in relationship to His people in a profound and literal way. Introduction:
The events of this chapter follow on the heels of Yaakov’s wonderful prophetic dream at Beiyt El. Yaakov appears to arrive in Charan devoid of material wealth, which in itself is a testimony to his tenacity, character and belief in HaShem. Many focus on the ironic trickery of Laban and see these events as Yaakov getting his just deserts, however, as I have previously noted, Yaakov was the one who was dealt with unjustly regarding the birth-right and the blessing of the first-born: so too here, he is dealt with unjustly by Laban, an idolatrous and wicked man who, in a genuine case of irony, unwittingly helps to further the plan of HaShem for Yaakov’s life. In the account of the blessing, Yitzchak is fooled for his own good and the good of his future offspring. So too, in the account of Yaakov’s marriages to Leah and Rachel, Yaakov is fooled for his own good and the good of the future tribes of Israel. Knowing this, we’re able to properly discern the present circumstances as being due to God’s planning and not as some sort of punitive punishment serving the superstitious notion that Yaakov is reaping what he’s sown. Interpretation of this kind only serves to impugn God’s character and place undue blame on Yaakov. The familiar setting of a life-giving well acts as a symbol of God’s continued provision. We have seen this wonderful symbol of hidden water revealed in the lives of Avraham and Yitzchak, and have understood its connection to covenant, blessing and prosperity. Now we see these living waters participating again in the marital union of the Patriarchal and Matriarchal line (Gen 24). The correlation between the well and the courting practices of the Patriarchs’ is significant in Hebrew thought and culture. It was at a well that Eli-etzer (My God’s servant) met Yitzchak’s (He laughs) bride Rivkah (Captivating), and later in Israel’s history Moshe (drawn out) meets his bride Zipporah (Bird, early departure) at a well (Be’er: spring, well. From the root Ba’ar: to make plain, distinct, to make clear, to declare, letters on a tablet). To the Hebrew, the well is considered a symbol of wisdom because the waters of a well are hidden beneath the earth and must be sought out. Wisdom in turn is linked to women and their role as home builders (Proverbs 14:1). Wisdom, as personified in the proverbs (1-9) of Shlomo (Peace), is linked to the Creation of the world and the voice/living Word of Hashem. Thus the well has great significance, physically, figuratively, metaphorically and spiritually. It is a place of clarity, union, provision, blessing, covenant, intimacy, and Divine revelation. Its living waters (Mayim chayim) are a consistent reminder of the merciful provision of God in arid places. Gen 29:1 Then lifting his feet, Yaakov (follows at the heel) walked forth, and came to the land of the children of the east. The lifting of Yaakov’s feet denotes lightness and freedom of purpose as he moves forward on his journey toward intimacy with HaShem. Like the Patriarchs who came before him he goes in agreement with HaShem’s purpose and comes to the land of his mother’s family with nothing more than that which has necessitated his travel. Gen 29:2 And he looked, and v’hinei (suddenly) behold a well in the field, and, v’hinei (suddenly) behold, three flocks of sheep were lying there by it. - For out of that well they watered the flocks. And the great stone (v’ha-even g’dolah) was upon the well's mouth. Both the presence of the three flocks and the well itself are a testimony to HaShem’s hand upon Yaakov’s journey. Yaakov has come to a place where the very sight of Hashem’s provision will renew his strength. This is because he has trusted in Hashem (Isaiah 40:31). The great stone over the mouth of the well prevented water from being stolen and acted as a safeguard against children falling into the well. The Torah emphasises the size of the stone in order to prepare the reader for the miraculous strength that will be exhibited by Yaakov in rolling it away. Gen 29:3 And gathered there were all the flocks; and they rolled the stone from the well's mouth, and watered the sheep, and put the stone back upon the well's mouth in its place. This can be understood in two ways. Either this is a commentary on the customary practice of the shepherds and herdsmen, or it has taken place as Yaakov approached. Gen 29:4 And Yaakov said to them: 'My brothers (achiym), where are you from?' And they said: 'We’re from Charan (Scorched mountain).' Gen 29:5 And he said to them: ‘Do you know Laban (white) the son of Nachor (snorting)?' And they replied: 'We know him.' Gen 29:6 And he said to them: 'Is it well with him?' And they said: 'It is well; and, behold, Rachel (Ewe) his daughter is coming with the sheep (Ha-tzon).' The cultural etiquette of the Middle East requires Yaakov to call these men brothers (achiym), however, they are not literally his blood relatives. Additionally, it is right that he asks after his uncle’s wellbeing. He is also wanting to receive accurate directions for finding his uncle’s dwellings. It is noteworthy that the Hebrew, “Ha-tzon” is used here to describe the sheep that Rachel is tending. This Hebrew word can refer to small herded animals in general, as well as to sheep specifically, but does not refer to standard sized cattle. Rachel’s name, which means “Ewe”, is connected to her role as a shepherdess, both physically and spiritually. She is soon to become the shepherdess of the tribes of Israel. Gen 29:7 And he said: 'Listen, it’s mid-day, it’s not yet time to gather the livestock (Ha-mik’neh) together; so water the sheep (Ha-tzon), and go and feed them.' Gen 29:8 And they said: 'We cannot, until all the herds are gathered together, and they roll the stone from the well's mouth; then we’ll water the sheep.' Yaakov, seeing that Rachel, Laban’s daughter was approaching, wanted to endear himself to her and to Laban by facilitating the watering of her flock. His request also takes into account that if Rachel is made to wait until the evening when the large cattle are coming in to water, her flock will become secondary to the watering of the herds of the others and she may lose some of her animals due to dehydration. Not to mention the imposition it would be to her. The herdsmen and shepherds of the region show their lack of honour and their selfish intent by refusing to move the great stone. They know that the stone can only be moved by several men (29:8) and therefore, they’re smug in their firm position, refusing to help water Rachel’s flock. The phrase, “we can’t” should be understood to mean, “we won’t”. It’s possible that Rachel is disliked by the shepherds and herdsmen of the region because of her father’s reputation. Gen 29:9 While he was still speaking with them, Rachel came with her father's sheep; for she was a shepherdess. The fact that Rachel came alone may indicate that Laban has limited resources, both in people and herds. In fact, Laban did not become prosperous until after he had met Yaakov (30:30). Leah, being weak in the eyes, that is, with an eye condition that would have made the task of shepherding impossible for her, was not able to shepherd her father’s sheep. Therefore, Rachel was given the task. Gen 29:10 And it came to pass, when Yaakov saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Yaakov went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother. The repetition of the unnecessary phrase, “Laban, his mother’s brother” connects all of Yaakov’s actions to the righteousness of his mother Rivkah, so as to make clear to the reader that Yaakov is not honouring his wicked uncle through his actions. In other words, the righteousness of Rivkah is being offerred onto Rachel and Leah and not upon Laban. The fact that Yaakov was able to move the great stone away from the mouth of the well denotes miraculous, God given strength. He has travelled far, has not yet received water himself and has shifted a stone that usually takes several men to move. This action shows Yaakov’s righteous character, his care for women, his holy tenacity and his unrelenting pursuit of all that God has promised him. He is rightly named Yaakov (Follower/Grasper after the heel), for he continues to reach beyond his own grasp in order to take hold of the things that can only be grasped in HaShem. When we compare the well (Be’er) meetings of Eli-etzer and Moshe (Moses) to that of Yaakov, we see some beautiful examples of the unique roles that individuals play in service to God (Gen 24, Exodus 2). Eli-etzer (My God’s servant) was a man of prayer, who through integrity, commitment and piety received a miraculous answer from Hashem during his well encounter with Rivkah, and returned to present his master’s son with his captivating bride. Eli-etzer lived his name, serving his God through right action. Moshe (Moses: drawn out), becomes a champion to Zipporah (bird) and her sisters, drawing them out from an abusive situation and thus gains a home, having previously lost everything as a former son to Pharaoh and a prince in Egypt. Finally Yaakov (Grasps after the heel), employees his tenacious spirit to reach beyond his own limitations in the strength of God and roll away the stone that had prevented Rachel from getting life giving water for her flock. Thus Yaakov follows after the heel of the Life Giving Water, The Healer, The Shepherd of Israel, the Malakh (angel, messenger) of HaShem, Yeshua, The Water of living Himself, God with us. Gen 29:11 And Yaakov kissed Rachel, and lifted up his voice, and wept. Gen 29:12 And Yaakov told Rachel that he was her father's brother (Blood, kindred), and that he was Rivkah's (Captivating) son; and she ran and told her father. Yaakov kissed Rachel as a relative, and not in a romantic way, because to do so prior to making a betrothal contract would have shamed Rachel. This is another reason why the phrase, “Laban, my mother’s brother” was employed by the writer of the text three times in the previous verse. He is kissing Rachel here as a cousin. We can only conjecture as to why Yaakov wept. Perhaps he wept out of relief, having finally made it to his destination and due to coming into contact with a member of his mother’s family. He may also have wept at his lack of means and his inability to offer anything of value for a bride. After all, the purpose of his journey was to find a bride among the daughters of his mother’s brother Laban. He lifted up his voice and proclaimed before all present that he was Rachel’s cousin and the son of her aunt Rivkah, whom she is sure to have heard stories about. Rachel may well have been familiar with the story of her aunt Rivkah’s betrothal through the servant Eli-etzer and for this reason her excitement builds at the possibility of her own betrothal. Thus she runs to fetch her father Laban. Gen 29:13 And it came to pass, when Laban heard news of Yaakov his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house (Beiyto). Laban’s character gives cause for speculation as to his motives for running to meet Yaakov. The Sages teach that Laban ran to Yaakov because he was confident that Yaakov must be laden with wealth and gifts. He thought, “If Eli-etzer, a mere servant had come with 10 richly laden camels (24:10), then Yitzchak’s heir must be bringing great wealth with him (Rashi). Both the Midrash and Rashi suggest that Laban, seeing Yaakov had no wealth, hugged him in order to feel his garments for jewels and valuables he might be keeping on his person. Whatever the truth may be, the Scripture details Laban’s actions and his idolatry, from which we can infer a his motivations. And he told Laban all that had happened. Gen 29:14 And Laban said to him: 'Surely you’re my bone and my flesh.' And he (Yaakov) stayed with him (Laban) for a month. We note that once Yaakov has explained his present situation to Laban, Laban’s response is one of obligation, “You can stay because your my blood”. Yaakov is no longer someone from whom Laban can glean material wealth. Gen 29:15 And Laban said unto Yaakov: 'Just because you’re my brother (Blood, kindred), should you serve me for nothing? Tell me, what should your wages be?' From this we determine that Yaakov worked for his keep the entire time he was with Laban. It was no free ride. Laban offers wages, perhaps because he has prospered while Yaakov has been with him, and because he wants to benefit further from having Yaakov in his community. After all, where Yaakov is there is blessing because of the promises of God. Gen 29:16 Now Laban had two daughters: the name of the elder was Leah (weary/impatient), and the name of the younger was Rachel (Ewe). The text refers to the daughters of Laban in terms of birth order, to make sense of Yaakov’s request in verse 18. Gen 29:17 And Leah's eyes were weak (tender, delicate); but Rachel was of beautiful form and fair to look upon. Leah is said to have a condition of the eyes and the Hebrew denotes weakness, meaning that this condition was debilitating. It may also infer that she was homely looking, making the comparison to Rachel’s form and beauty all the more poignant. As He has done so many times in the past, HaShem will lift up the weak for His glory. By the end of this chapter Leah will have become the mother of a third of Yaakov’s sons, and the Matriarch to the Priesthood (Levi), and the Davidic and Messianic Kingships (Y’hudah) of Israel. Gen 29:18 And Yaakov loved Rachel; and he said: 'I will serve you seven years for Rachel your younger daughter.' Yaakov’s love for Rachel is identified pursuant to the description of her looks. However, he had already noted her service as a shepherdess and there is no reason to believe that his love for her was mere physical attraction. To offer seven years of service for Rachel’s hand is extravagant and shows both his passion and commitment to loving her. He makes clear that he is offering this service for the hand of the younger daughter. Gen 29:19 And Laban said: 'It is better that I give her to you, than that I should give her to another man; stay with me.' Laban says nothing of his intention to marry Leah off first. Either he is hoping Leah will be wed within the next seven years or he has always planned to trick Yaakov. The seven years is spiritually symbolic of completion and prosperity and shows Yaakov to be a man of character, who, although he knows that HaShem has blessed him and promised him a great inheritance, makes no demands for special treatment. Gen 29:20 And Yaakov served seven years for Rachel; and they seemed to him but a few days, because of his love for her. This is more than infatuation or mere physical attraction. Yaakov, according to betrothal custom, did not cohabitate with Rachel for the period of the seven years. It is clear that he genuinely loved Rachel. Gen 29:21 And Yaakov said unto Laban: 'Give me my wife, so that I may go in unto her, for my days are fulfilled.' This is one of the few graphic sexual statements in the Torah. The phrase, “Go in unto her” could be translated in modern terms as, “Go into her”. While this might seem vulgar, it is an important qualifying statement concerning Rachel’s virginity and Yaakov’s righteous actions toward her over the seven year betrothal period. The traditional betrothal period was set at up to one year, thus Yaakov had waited seven times the traditional period for his bride. Rashi notes that Yaakov was 84 years old at this point in the narrative and is concerned about producing progeny in fulfilment of the blessing of HaShem. Gen 29:22 And Laban gathered together all the men of the place, and made a feast. Drunkenness and debauchery were common practice at the feasts of idolaters. Thus it seems that Yaakov may well have over indulged in alcohol, making him an easy target for the deception that follows. One could say that like Yitzchak before him, he had become blind. It would be no surprise if we were to learn that Laban had encouraged him to drink excessively during the wedding feast celebrations. Gen 29:23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. Gen 29:24 And Laban gave Zilpah (A trickling like myrrh) his maid servant to his daughter Leah for a maid servant. Laban’s disregard for his daughters’ feelings aside, it is hard to imagine that Rachel was not complicit in this. Marriage was essential to an ancient woman’s survival and Rachel, seeing that her sister was unlikely to attract a husband, may well have acted to include her in the arrangement that Laban had made with Yaakov, with the end goal of getting both herself and her sister out of the idolatrous household of Laban in pursuit of a better future. Rashi notes, in reference to Megillah 13b, that Zilpah was the younger of the two maid servants and thus helped to solidify the illusion that Yaakov was receiving Rachel into his tent on his wedding night. Gen 29:25 And it came to pass in the morning that, hinei (suddenly) behold, there was Leah; The Hebrew, “hinei” denotes a sudden revelation, a surprising discovery. Thus it seems that Yaakov must have been extremely intoxicated in order to have been fooled the night before. Add to this the deep darkness that falls over communities at night in places where city light doesn’t cause the skies to become luminous and the moon is in its later phases, and it seems more than possible for a deception like this to succeed. and he (Yaakov) said to Laban: 'What is this you have done to me? Didn’t I serve with you for Rachel? Why have you tricked me?' Gen 29:26 And Laban said: 'It’s not our custom in this place, to give the younger daughter in marriage before the first-born. Gen 29:27 Fulfil the wedding week of this one, and we will give you the other also for another seven years’ service.' Gen 29:28 And Yaakov did so, and fulfilled her wedding week; and he gave him Rachel his daughter for a wife. Gen 29:29 And Laban gave to Rachel his daughter Bilhah (troubled) his maid servant to be her maid servant. Gen 29:30 And he (Yaakov) went in also unto Rachel, and he loved Rachel more than Leah, and served with him another seven years. It may or may not have been the custom of Laban’s community to give the eldest daughter in marriage before the younger. Regardless, Laban has acted deceptively. To Yaakov’s credit, he agrees to honour his marriage commitment to Leah and to work an additional seven years in order to secure his marriage to Rachel. The later Torah instruction forbidding a man to marry both a woman and her sister while both are living, may well be the result of an oral tradition passed down from Yaakov as a warning against the pitfalls of such an arrangement (Leviticus 18:18). The wedding week (Judges 14:17) was an obligatory week for the purpose of consummating the marriage and celebrating with wider family and community. Gen 29:31 And HaShem (YHVH: Mercy) saw that Leah was hated (s’nuah), and he opened her womb; but Rachel was barren. The term, “s’nuah” hated, is better understood as, “unloved” (v.30) in this context. It is used as the counterpoint to love, rather than to convey malice. HaShem shows mercy to Leah, knowing that at least for a time, Rachel will be enjoying her newlywed status and the genuine affection of her husband while Leah is neglected. It is however part of the husband’s obligation to provide seed for procreation. Therefore, Leah was not neglected in the marriage bed. Gen 29:32 And Leah conceived, and bore a son, and she called his name Reuven (See a son); for she said: 'Because HaShem (YHVH: Mercy) has looked upon my affliction; for now my husband will love me.' Children were greatly desired in this ancient culture where a man’s name, culture, religion and identity lived on through his male descendants. Leah determined that having given birth, she would find favour and love because of her husband’s desire for progeny. Leah, although the less loved of the two wives of Yaakov, is none the less privileged with giving birth to Israel’s firstborn. In fact, as previously mentioned, she will become the Matriarch of the Priesthood (Levi) and the Davidic and Messianic Kingships of Israel (Y’hudah). Gen 29:33 And she conceived again, and bore a son; and said: 'Because HaShem (YHVH: Mercy) has heard that I am hated, He has therefore given me this son also.' And she called his name Shim’eon (heard). The naming of both Reuven and Shimeon emphasise the fact that God hears in mercy and acts to deliver His children from suffering: physical, emotional, mental and spiritual. These names also reflect the naming of Ishmael. Gen 29:34 And she conceived again, and bore a son; and said: 'Now this time my husband will be joined unto me, because I have birthed him three sons.' Therefore, his name was called Leivi (joined to). It is clear from Leah’s progression of statements regarding the births, that Yaakov has still not changed his view of her or his manner toward her. Thus, at the birth of Levi, the third son (A significant number), she hopes that not only will Yaakov love her for her children’s sake but will also spend more time with her and develop a stronger bond with her through the children they share. Of course, Levi and the priesthood born of him are to be joined to God Gen 29:35 And she conceived again, and bore a son; and she said: 'This time I will praise HaShem (YHVH: Mercy).' Therefore she called his name Y’hudah (praise); and she left off bearing. In the case of the first three sons, Leah has given glory to God and has then focused on how the birth of the boys might benefit her in relationship to her husband Yaakov. This time however, at the birth of Y’hudah, something changes. Here she simply says, “This time I will praise Hashem.” No mention of how the birth of Y’hudah might benefit her, only praise for Hashem. Through great turmoil of heart and emotional suffering, Leah has come to a place of trust. She now recognises that her identity is not in Yaakov but in HaShem. Therefore, she names her son Y’hudah (Praise). The name Y’hudah has greater significance than any of the names given to the other 11 sons of Yaakov. Over 360 times, the Tanakh both directly and indirectly relates the Name of God to the Jewish people. This account gives birth to a revelation of the intimate connection between God and the Y’hudiym (Jews). Here the intimate, holy, personal Name of God is seen in relationship to His people in a profound and literal way. The Hebrew name Y’HVDaH (Y’hudah) meaning praise, has the Name of the One Who is to be praised imbedded within it, YHV(D)H. Simply by removing the character Dalet “D”, the Holy Name is revealed. Thus it is in Y’hudah that the light of the nations dwells and out of Y’hudah will come the light of God with Us, the Messiah and King, Yeshua. Therefore, the light that Y’hudah will bring to the nations is entirely reliant on YHVH. The removed character Dalet, meaning, “Door” teaches us that YHVDH (Y’hudah) will become a door through which the nations will meet HaShem (YHVH). All this is born in the womb of an unloved woman. “Amen, amen truly I tell you P’rushiym, anyone who does not enter the sheep pen by the door, but climbs in by some other way, is a thief and a robber. The one who enters by the door is the Shepherd of the sheep. The doorkeeper opens the door for Him, and the sheep listen to His voice. He calls his own sheep by name and leads them out. When He has brought out all His own, He goes on ahead of them, and His sheep follow Him because they know His voice. But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice.”Yeshua (Jesus) used this figure of speech, but the P’rushiym did not understand what He was telling them. Therefore Yeshua said again, “Amen, amen, truly I tell you, I am the door for the sheep. All who have come before me are thieves and robbers, but the sheep have not listened to them. I am the door; whoever enters through me will be saved. They will come in and go out, and find pasture. The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.” –Yochanan/John 10:1-10 This is why Yeshua says, “Salvation (Yeshua: the door/gate) is of the Y’hudiym (Jews: YHVDH)” [Yochanan/John 4:22]. © 2017 Yaakov Brown “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. 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 reveal’s 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. 28:1 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 C’naan (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 ratifying the blessing. Yaakov had tricked 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 affirming the previous blessing and adding to it. The words of the blessing are articulated in verse 3 of this chapter. The p’shat, 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.” –D’varim/Deuteronomy 7:3-4 “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?” –2 Corinthians 6:14 (NIV) There is also a remez, a hint at something more and a sod, a mystery born of allegory, present in the text. The Hebrew 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 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 Moshiyach (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 Beiyt El (House of God) in remembrance of this divine encounter. 3 Now may El Shaddai (God Almighty, Protector) bless you, and make you fruitful and multiply you so that you will become a 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). There can be no doubt that the covenant made by God with Avraham, while he slept, is being ratified to Yaakov and the ethnic people of Israel. This covenant blessing is not reliant on the children of Israel acting a certain way, rather it is entirely reliant of HaShem (YHVH: Mercy), El Shaddai (God Almighty). The use of the Hebrew, “lik’hal” (assembly, ecclesia) denotes a diverse people of the same blood. 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 is 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 Elietzer’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 emphasise the fact that while the sons are of the same blood, it is the one chosen who becomes heir. 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 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 C’naan.” 7 Yaakov yish’ma (listened to, understood, obeyed) his father Yitzchak and his mother and went toward Paddan-aram. 8 Then Esau saw that the daughters of C’naan 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 C’naan. 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 Vayetze (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 Elohiym”, has yet to meet HaShem face to face. He knows off 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 memorised 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. 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. “Elohiym demonstrates His own love for us in this: While we were still sinners, Messiah (God with us) died for us.” –Romans 5:8 10 Then Yaakov left Beer-sheva (Well of sevenfold oath) and went toward Charan (Scorched mountain). 11Vayif’ga, And he had an encounter Bamakoom in the place and stayed there, for the sun had set. So he took from the stones (meiavneiy: plural) of Ha-makoom, the place and put them by his head and lay down Bamakoom, in the place. Yaakov has come to Beiyt 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, “Ha-makoom” (The Place), which is a name for the Temple Mount, Moriah. The Sages interpret the Hebrew, “Vayif’ga” to mean, “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 Ar’viyt (evening) prayer service. This translation of vayif’ga (paga) is however, relatively rare when compared to its contextual meaning throughout the remainder of the text of the Tanakh, 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 lies his head on them. However, later in the text he takes the stone (singular) and sets it as a memorial. The Sages tell a 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 (echad). Thus the tribes of Israel, an assembly (lik’hal) of blood related peoples, become echad, one people. 12 He dreamed: v’hineih (and suddenly), there was a sulam (stairway or ladder) standing upright on the land (artzah) and its top reaching to the heavens-- v’hineih (and suddenly), mal’acheiy (messengers, angels) of Elohiym (God) oliym (ascending: plural) going up v’yor’diym (descending: plural) and down! This dream initiates a section of the text that takes place after sundown. A section that is, in its entirety, focussed 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 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 angels of Elohiym (God) ascending and descending on’ (Gen. 28:12) the Son of Man.” –Yochanan/John 1:51 “Son of Man” is a messianic reference from the writings of the prophet Daniel (God is my Judge) [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/John’s gospel, which illuminates the person and role of Yeshua as the person of 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 Mishkhan (Meeting place) that is yet to descend, that is, God Himself dwelling with us, as recorded in the Revelation given to Yochanan/John (Rev. 21:22). “I saw no temple in the city (New Jerusalem): HaShem El Shaddai and the Lamb will be its Temple” This text also has a lovely connection to the modern state of Israel and its Aliyah (right of return) policy, which affectionately labels new groups of Jewish immigrants to the land of Israel, “Oliym”, ascending ones. 13 v’hineih (and suddenly), HaShem (YHVH: Mercy) was standing on top of it (above him, beside to him) and He said, “I am HaShem (YHVH: Mercy), Ha-Elohiym (the God) of your father Avraham and Ha-Elohiym (the God) 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 (v’niv’rachoo), all the families of the earth will be blessed—and in your seed. 15 v’hineih (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, “Hinei” to introduce something new and significant. The Akeidat Yitzchak notes that the frequent use of the term in this account denotes an event of great importance. “Suddenly, Mercy (HaShem) was standing with 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 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 Beiyt Elohiym (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 Beiyt 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. “Ein zeh, this place I saw in my dream that the ladder was standing upon. It can be none other than Beiyt Elohiym, 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 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.” –Yishaiyahu/Isaiah 56:7 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 Beiyt-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 Beiyt El, which was once called Luz. It is important to note that Beiyt El (Bethel) is only 18 kilometers east of Jerusalem and that Mount Moriah can be seen from Beiyt 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. 20 Then Yaakov made a vow saying (l’mor), “If Elohiym (God, Judge) will be with me and watch over 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 lee l’elohiym (my God). The word, “l’mor”, saying, usually denotes a vow formula, which is intended to be said allowed 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 Elohiym, 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. 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.” Yaakov’s vow is made up of what would eventually become the primary elements of the standing prayer, Ha-Amidah, and in turn is reflected in the Disciples Prayer (Teffilat Ha-Talmidim) that Yeshua taught to His 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 22 So this stone which I set up as a memorial stone will become a Beiyt Elohiym (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 (zikharon) of what God has done, what He is doing and what He has promised to do. © 2017 Yaakov Brown 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 Introduction:
Genesis 24 continues the Torah portion Chaiyei 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 (beit) of Milcah (22:20-23; 24:28) and the tent (o’helah) of Sarah are symbolic elements of this narrative that convey the ongoing impact of the comforting presence of Israel’s matriarchs and in Yitzchak’s life, the poignant reminder of his mother’s comfort. Thus we recall the well-known Hebrew phrase, “L’dor v’dor” (Unto generation and generation). The life of Sarah was a life of comfort (nachum) that seeded comfort for the generations to come. The last line of chapter 24 reads, “Yitzchak was comforted after his mother”, meaning that the gift of Rivkah as a wife and companion brought comfort to Yitzchak, thus continuing the godly comfort given to him by his mother Sarah, who had now passed into Gan Eden (Paradise). Genesis 24 is the longest chapter according to the division and numbering of the Torah, however, this has little relevance in understanding a book that is neither divided or 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 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 Eli-etzer) 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 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 Olam Haba (World to come). Gen 24:1 And 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 (ba’col) Avraham all things: riches, possessions, honour, 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, ba’col (In the-everything) reveals something far greater than physical wealth and the perpetuation 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 (ba’col), through the good times and the bad. Therefore, we understand that, “HaShem blessed Avraham and was present with him in all things”. 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. Eli-etzer is the only member of Avraham’s household previously named, who fits this description (Genesis 15:2-4). “Avraham said to Eli-etzer 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 is 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 graciousness of Eli-etzer (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. Gen 24:3 “And swear sevenfold by HaShem (YHVH: Mercy), the God (Elohiym) of the heavens and the God (Elohiym) of the earth, that you will not take a wife for my son of the daughters of the C’naaniy (Canaanites), among whom I dwell.” Gen 24:4 “But you will go to my country (khaldee), and to my kindred (Charan), and take a wife for my son, even for 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 Eli-etzer’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, “Ash’biyacha” translated “swear” comes from the root, “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). 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), God (Elohim: Judge) of the heavens, who took me from my father's house (Charan: to burn, mountaineer), and from the land of my birth (Khaldee), and Who spoke to me, and Who swore to me, saying: ‘Unto your seed will I give this land’; He will send His angel before you, and you will take a wife for my son from there.” The servants 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 Eli-etzer with a recitation of God’s promise and the assurance that the Malakh Ha-Adonai (Messenger of YHVH) will go before him. 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. Many foolishly claim that the Torah is a book of law, devoid of true freedom. This is utter nonsense, as shown by the present text. Yes the Torah contains instruction and illuminates consequence but it is also full of the freedom of God’s Mashiyach. Avraham releases Eli-etzer from all impossible obligation and sets him free from anxious thought. As it is with all who would follow God through Yeshua His Son, Eli-etzer 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 ability they’ve been given rather than to continually seek to perfect that which has already been chosen for destruction. Eli-etzer 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. 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 Aram-naharaim (High land of the two rivers: Euphrates & Tigris), to the city of Nachor (snort: Charan). He took ten camels, a Hebrew number of completion and fulfilment. Eli-etzer went forth with the knowledge that his burden would be carried by the completed purpose of God. The Hebrew reads, “v’col 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 Eli-etzer 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 Eli-etzer 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” says that Eli-etzer carried the goodness of Avraham’s faith which he intended to act upon (hand is a symbol of strength and action). Gen 24:11 And he made the camels to kneel down outside the city (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 (Elohiym) of my master Avraham, send me, I plead with You, to happen to me now, the kindness (Chesed) you will show to my master Avraham.” It is possible that Eli-etzer 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. Eli-etzer is acknowledging the fact that God has placed His name on Avraham and his descendants and that Eli-etzer 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. 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 Eli-etzer 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. Gen 24:14 “So let it come to pass, that the young woman (Ha-na’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, Eli-etzer 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. 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.” –Yishaiyahu (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. Gen 24:16 And the young woman (ha-na’ar) was good to look upon, a be’tulah (virgin), no man had known (had sexual intercourse with) her; and she went down to the eye, 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 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. 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, adoni (my lord)”; and she hastened, and let down her pitcher from her hand, and gave him drink. It seems that Eli-etzer 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 Eli-etzer to drink from, she took from the water and gave it to him to drink. 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 Ayshet Chayil (Woman of honour) had been written at this time, perhaps Eli-etzer would have begun to chant it under his breath in joyous anticipation. 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. Eli-etzer 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 Eli-etzer should intervene and help Rivkah with the task, however, Eli-etzer waited and watched, seeking the approval of God rather than men. 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 Eli-etzer 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 Commandments. 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 is obviously already concluded her election of God. Eli-etzer had travelled with a retinue as was the custom of the time. Thus lodging would be needed for the entire company traveling with him. Gen 24:24 And she said unto him: “I am the daughter of Bet’uel the son of Milcah, whom she bore to Nachor.” Gen 24:25 She also said to him: “We have both straw and provision enough, and room to lodge in.” “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. 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 (Ha-Elohiym) of my master Avraham, who has not forsaken His mercy (chasdo) 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 Eli-etzer 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. Eli-etzer 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. Gen 24:28 And the young woman ran, and announced to the house (beit) 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. 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. 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 (beit) meaning her mother’s side of the family. Later in the text Yitzchak takes Rivkah into his mother’s tent (o’helah) which indicates her personal lodging. Like Eli-etzer, Rivkah runs when she senses God at work. On hearing about Rivkah’s encounter Laban also runs to meet Eli-etzer at the well. However, it remains to be seen whether he runs in order to show favour 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 Eli-etzer rather than Be’tuel, Rivkah’s father. 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. 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 Eli-etzer 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. 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.” Eli-etzer 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, Eli-etzer 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. Gen 24:37 “And my master made me swear, saying: ‘You shall not take a wife for my son of the daughters of the C’naani (Canaanites), in whose land I dwell.’ Eli-etzer 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 seeks for Yitzchak. Gen 24:38 ‘But you shall go to my father's house (beit), 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. Gen 24:40 “And he said to me: ‘HaShem (YHVH: Mercy), before Whom I walk, will send His angel 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, and said: ‘HaShem (YHVH: Mercy), the God (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 of water; let it come to pass, that the 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 Eli-etzer used the word, “na’ara” meaning, “Maiden” whereas here he uses the more specific word, “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. 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 my lev (core being, heart, inner person) behold, Rivkah came forth with her pitcher on her shoulder; and she went down to the eye, 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 (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.” Eli-etzer 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 Eli-etzer relied on for the fulfilment of the oath. Gen 24:49 “And now if you will deal kindly (chesed) and truly (emet) with my master, tell me; and if not, tell me; that I may turn to the right hand, or to the left.” Rav Ibn Ezra says that Chesed (Kindness) denotes the intention to do what is good and Emet (truth) gives permanence to the right action it accompanies. 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. 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. 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 (adoni).” These additional gifts were part of the bride price for betrothal. However, Eli-etzer’s request to leave the next morning was not customary. This shows his urgency in wanting to return before Avraham’s death. 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. 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.” Eli-etzer’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. 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. 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. 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-lahai-roi (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 of 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 (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). 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 knowledge 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). 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 (o’helah), 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 comfort 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. © 2016 Yaakov Brown “Listen to all that Sarah has said to you, hear her voice, for she is a prophetess.” -Targum of Yonatan Introduction:
Soon after the promise of the heir had been reaffirmed, S’dom was destroyed and Sarah abducted by Avimelech, her promised progeny almost defiled by the seed of Avimelech. However, God protected Sarah’s purity and secured her womb for Avraham’s seed. Now, having suffered many trials, both Avraham and Sarah can rejoice in the delivering of the son and heir, Isaac. But even this event will prove Avraham’s resolve as he is asked to part with his beloved son Ishmael, born to him by Hagar, Sarah’s maidservant. The literary devices of Hebraic repetition and counterpoint are prolific in this chapter: an indication of things firmly decided and implemented by HaShem. Laughter is given to Sarah in the form of a son and with laughter Ishmael mocks the heir Isaac. Hagar sits a bow’s length away from Ishmael and her son subsequently becomes a bowman. The well of seven is a refuge for Hagar and a place of contention between Avraham and Avimelech, finally secured by Avraham through a sevenfold covenant of rest. The Holy name YHVH begins and ends the account as an allusion to the Mercy of God and the Judge Elohim is seen throughout. Ultimately God’s will is done and the promised heir is made secure in the bosom of the father of faith, protected from the mocking laughter of his future enemies through the prophetic voice of his mother, the great matriarch and princess of Israel. Gen 21:1 And HaShem (YHVH: Mercy) cared for Sarah (Princess), visiting her as He had said, and HaShem (YHVH: Mercy) made in Sarah that of which He had spoken. Gen 21:2 For Sarah conceived, and bore Avraham (father of nations, father of trust) a son in his old age, at the set time (moed) of which God had spoken to him. Tradition holds that Sarah conceived on the first day of Rosh Hashanah (b. Rosh Hashana. 11a.), as a result, the present narrative is the Torah reading for that day. “God did a wonder or wonders for Sarah.” –Yerushalayim & Yonatan Targums It is God as Mercy Who begins this important account. He cares for Sarah and fulfills His promise to her. “In trust also Sarah herself received the ability to conceive seed, and delivered a child when she was past age, because she judged Him Who had promised to be trustworthy.” –Hebrews 11:11 The similarities to the later birth of the Messiah are prophetic in nature. The differences equally important. Sarah, who had doubted HaShem’s angel now gives birth with great joy. While Miriyam (Mary), who received Gavriel’s message with great joy and firm belief, would give birth in a time of turmoil and later suffer the loss of her son, only to receive Him again with even greater joy than any experienced by Sarah. All this illuminates the metanarrative of God’s redemptive plan, which He decided upon before the creation of the world. Verses 2 & 3, and later 25:19, emphasis the fact that Avraham is the father of Isaac. This is to ensure the reader that despite his age it was his fertile seed that impregnated Sarah and not the wicked king Avimelech. Gen 21:3 And Avraham called the name of his son that was born to him, whom Sarah bore to him, Yitzchak (Isaac: he laughs). Gen 21:4 And Avraham circumcised his son Yitzchak at eight days old, as God had commanded him. The name Yitzchak is the first of many uses of the Hebrew root tz’chok (laughter). Avraham was given the name by God in 17:19. There is much to learn from the ways laughter is used both in joyous proclamation and in sinful mockery. The halakhic applications abound. Gen 21:5 And Avraham was a hundred years old, when his son Yitzchak was born to him. The birth of Isaac took place 25 years after Avraham departed from Haran (Genesis 12:4). Gen 21:6 And Sarah said, “Tzichak (laughter) has been made for me by Elohim (God: Judge), so that all that hear will Tzichak (laugh).” Gen 21:7 And she said, “Who would have said that for Avraham, sons would be nursed by Sarah? Yet my child, a son, I have born him in his old age.” This laughter is joy, the text intends to convey the idea that a person who brings joy has entered the world, that all who hear of his birth will be filled with joy and respond in laughter. This joy has been introduced by the Merciful Judge of the universe so that all may join in celebrating the fulfillment of His promise. The laughter that accompanies this birth is a response of right action born of God’s mercy. Rashi observes that this event brings hope and joy to the barren women of Israel, thus the joy shared by those who hear of Sarah’s miracle, forms a foundation for their trust in the God Who is able to bring life forth from a dead womb. This too is a picture of the Messiah and His resurrection. The neighbors of Elisheva (Elizabeth), the mother of the prophet Yochanan rejoiced in this same way when they heard that she had given birth (Luke 1:58). In that context it is called, “rejoicing” which is synonymous with the term, “laughter” in Genesis 21:6. Gen 21:8 And the child grew, and was weaned: and Avraham made a great feast the same day that Yitzchak was weaned. The age of weaning cannot be determined with certainty. The rabbinical views range from three years to twelve years, citing various sources. Though some modern readers may find the idea of lengthy weaning periods to be distasteful (no pun intended), it was not unusual in ancient times for children to be nursed well into their formative years. When we add to this the fact that at the time of these events people were still living much longer than we do today, it seems reasonable to split the difference and settle on an approximate age of seven (Philo: De his Verb. Resipuit. Noe, p. 275) for Isaac’s weaning. Rashi (Tanchuma) claims that the feast was great because the great men of that generation attended: Shem, Eber and Avimelech. Note the names: Shem (Name), Eber (Beyond) and Avimelech (My father is King). Each name describes God, The Name (Mercy), Messiah, Who enters the world from beyond, and My Father the King of worlds. Gen 21:9 And Sarah saw the son of Hagar (flight) the Mitzree (Egyptian: double distress), which she had born to Avraham, m’tzacheik (laughing, mocking). The Hebrew, “m’tzacheik” is a play on Isaac’s name, “Yitzchak”. The text can be read, “And Sarah saw the son Hagar the Egyptian, who she had born to Avraham, playing (m’tzacheik laughing, mocking).” We could say that Ishmael was Isaacing, or playing at being Isaac. This is yet another hint at the type of mockery that was taking place and illuminates the reason for Sarah’s firm resolve regarding Ishmael’s removal from the camp of Avraham. It seems that Ishmael was, at his mother’s prompting, seeking to usurp Isaac’s position as heir. This is of course confirmed by 21:10. Ishmael is now a young man (17-27) and is fully aware of his moral responsibility. From the text we can discern that Hagar’s influence and his own delusions of grandeur are responsible for his mocking of Isaac (21:10). Ishmael could have chosen to laugh in joy at the honoring of his new brother, however, he instead seeks to humiliate Isaac in the presence of those over whom he will rule as heir. This is not the innocent mocking of a child rather it is the intentional sin of a young man. This same kind of mocking laughter (tz’cheik) is linked to the sins of idolatry (Exodus 32:6), adultery (Exodus 39:17) and murder (2 Samuel 2:14). Rashi notes that this infers the complete corruption of Ishmael and sees his being sent away as a necessary act for the sake of Isaac’s spiritual character and protection. “Keep not Your silence, O Elohim: don’t hold Your peace, and don’t be still, O Elohim. For, behold, Your enemies make a tumult: and they that hate You have lifted up their heads in pride. They have taken crafty counsel against Your people (Israel), and consulted against the ones You protect. They have said, ‘Come, and let us cut them off from being a nation; that the name of Israel shall be remembered no more. For they have consulted together with one consent: they are confederate against You: The shelters of Edom, and the Ishmaelites; of Moab, and the Hagarenes;” –Psalm 83:1-6 Gen 21:10 So she said to Avraham, “Cast out this maid-servant and her son: for the son of this maid-servant shall not be heir with my son, even with Yitzchak (Isaac: he laughs).” “Now we, fellow Jewish brothers and sisters in Messiah, are as Isaac was, the children of promise. But as it was then, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless, what does the scripture say? ‘Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.’ So then, fellow Jewish brothers and sisters in Messiah, we are not children of the bondwoman, but of the free.” –Galatians 4:28-31 As the matriarch of Israel, Sarah saw the danger that Ishmael posed to her son and his Godly mission. Sarah’s response is not one of vindictiveness but of protection. Gen 21:11 And the thing was very grievous in Avraham's sight because of his son. Avraham was grieved both by his son Ishmael’s behavior and due to the resulting need for expelling him from the camp. Pirke Eliezer calls this the most difficult of Avraham’s trials (Pirke Eliezer, c 30 ). Gen 21:12 And God said to Avraham, “Let it not be grievous in your sight because of the boy, and because of your maid-servant; shema listen to all that Sarah has said to you, hear her voice; for in (through) Yitzchak your seed will be called (identified).” The Targum of Yonatan reads, “Listen to all that Sarah has said to you, hear her voice, for she is a prophetess.” The Talmud refers to Sarah’s protection of Isaac’s rights as evidence of the fact that she is a prophetess (b. Meg. 14a). The Hebrew, “Shema”, listen, hear, understand, comprehend; is used here in the present continuous or perfect tense of the Hebrew. It is the positive counter to the use of the same word in the past tense in Genesis 3:17, where Adam has listened (Shema’ta) to the flawed advice of Eve. By listening to Eve’s advice Adam invited sin into the world, whereas by listening to Sarah’s advice (via HaShem) Avraham invites light into the world. That is, Isaac was to be the heir who would produce the struggling people Yaakov/Israel. Israel in-turn was to be light to the nations, a calling that was fulfilled by the Mashiyach Yeshua, born to the line of Avraham, Yitzchak and Yaakov according to His humanity. God affirms Sarah’s instruction, which is an act of righteous trust. With these words Sarah becomes Israel’s second prophet. God reminds Avraham that Isaac is the chosen seed who will perpetuate the ministry of light to the nations through his son Yaakov, Israel. Gen 21:13 And also of the son of the maid servant will I make a nation, because he is your seed. By way of consolation God comforts Avraham with the knowledge that He will also take good care of Ishmael, making him a great (subservient) nation. Gen 21:14 And Avraham rose up early in the morning, and took bread, and a skin of water, and gave them to Hagar, putting them on her shoulder with the child (young man), and sent her away: and she departed, and teitah (strayed, practiced error) in the wilderness of Beer-sheva (Well of seven, sevenfold covenant, well of blessing, covenant of rest).” The act of waking early is a sign of immediate obedience on Avraham’s part. Regardless of his own grief at the loss of Ishmael, Avraham trusted God and acted in prompt obedience. The Hebrew v’teitah indicates Hagar’s return to idolatrous practice as she sought a place of solace in the wilderness near Beer-sheva (a well which will be illuminated in the latter section of this account). Rashi suggests that Hagar returned to the idolatrous practices of her father’s house. Ishmael is thought to be between 17 (Shalshalet Hakabala, fol. 2. 2) and 27 (Pirke Eliezer, c. 30. Bereshit Rabba, sect. 53. fol. 47. 4.) years of age at this point in time. Beer-sheva is approximately 19 kilometres from Gerar and 32 kilometres from Hebron to the south. Gen 21:15 And the water ran out, so she cast (threw off) the child (young man) under one of the shrubs. Gen 21:16 And she went, and sat down at a distance from him, a bowshot (0.8km) away: for she said, “Let me not see the death of the child (young man).” And as she sat there she lifted up her voice, and wept. Bereshit Rabba, records a bowshot distance at about half a mile (.8 Kilometre), saying that two bowshots make a mile (1.6 kilometres) [Bereshit Rabba, ut supra. sect. 53. fol. 47. 4]. The term, “Child” here could be misunderstood to mean, “Young child”. However, a child remains the child of his mother regardless of his age, and this is what is intended here. Infact we know from both the chronology of Biblical events and from tradition that Ishmael is between 17 and 27 years of age at this point in time. The great irony of Hagar’s lack of water, is that her blindness has come about through her own spiritual decay. Both her expulsion from the camp of Avraham and her subsequent suffering are directly related to her continued attempts to seek Isaac’s inheritance for her own son Ishmael. Rabbi Hirsch wisely observes that, “Hagar’s behavior is disgraceful… Rather than comfort her child in his dying moments, she thought only of herself and the discomfort she would feel in the presence of his agony.” This is why the following verse begins with the words, “God heard the voice of the boy;” Gen 21:17 And God heard the voice of the boy (young man); and the angel of Elohim (God, Judge) called to Hagar out of the heavens, and said to her, “What ails you, Hagar? Fear not; for Elohim (God) has heard the voice of the boy (young man) where he is.” God’s communication with Hagar differs greatly from the way He has met with Avraham. We note that the angel of Elohim (God), rather than the angel of YHVH, calls to her from the heavens rather than meeting her in humanoid form on earth as He had done with Avraham. It is Elohim, the Judge and Ruler, Who attends to Hagar’s son. Mercy (YHVH) is with Avraham (Isaac and Yaakov) but Judgement (Elohim) has come to Ishmael and his decedents. Gen 21:18 Arise, lift up the boy (young man), and hold him in your hand; for I will make him a great nation. Gen 21:19 And Elohim (God) opened her eyes, and she saw a well of water; and she went, and filled the water-skin with water, and gave the boy a drink. Some suggest that this well was made to appear supernaturally, however, the context suggests that the well finds its symbolic form in the origin story of verses 23-33, where Avraham presents ewe lambs as an offering that testifies to his right to its water through the cutting of a covenant before the Judge, Elohim. Due to the fact that the agreement for, and the naming of the well (v.23-33) is considered to have preceded the events of verses 1 through 21, it is safe to conclude that the limited supplies given to Hagar by Avraham were intended to last her the short distance to Beer-sheva, a well that Avraham had already redeemed for the use of his household. The sages say that this well has ancient origins and was in fact, “Created between the two evenings, that is, on the evening of the seventh day of the creation.” (Pirke Eliezer, ut supra. c. 30) It is by the Word of Hashem that Hagar’s eyes are opened and she receives living water. Hagar had returned to idolatry (v.14) and was therefore, not only physically but also spiritually blind. Yeshua said, “Whoever drinks the water I give will never thirst again.” This well is Beer-sheva, the well of sevenfold blessing, rest and covenant promise. By trusting in God’s Word, Hagar receives life for both herself and her son. Gen 21:20 And Elohim (God) was with the boy (young man); and he grew, and dwelt in the wilderness, and became an archer. Hagar had sat a bow shot away from her son. Now her son becomes an archer. Both Ishmael’s role and the role of his descendants are emphasised by the symbol of the bow (warfare). “And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brothers.” –Genesis 16:12 Jewish tradition says that Ishmael, “Was born with a bow, and brought up with one, and that he shot an arrow at his brother Isaac, with the intention to kill him, while he was in Abraham's house;” (Pirke, c. 30 Ammian. Marcellin. Hist. l. 14) Gen 21:21 And he dwelt in the wilderness of Paran (Beautiful caverns): and his mother took him a wife out of the land of Egypt (Mitzrayim: double distress). The location of the ancient wilderness of Paran is debated and manipulated by Islamic scholars, however, it seems most likely that the location of Paran is below the Sea of Salt (Dead seat) to the south-west near the border of Modern Israel and Jordan. There are a number of factors that support this location, including the name itself relative to the geography of the region. One Jewish tradition suggests that Ishmael had two wives; the first he divorced, and then married the Egyptian; his first wife, they say, he sent for, and took out of the plains of Moab, whose name was Aishah, and the other Phatimah (Pirke Eliezer, ut supra. c. 30). “And he (Ishmael) dwelt in the wilderness of Paran, and took to wife Adisha, whom he divorced, and then his mother took him Phatimah to wife, out of the land of Egypt:'' –Yerushalayim & Yonatan Targums Gen 21:22 And it came to pass at that time, that Avimelech (My father is king) and Phichol (Peh-col: Mouth of all, strength) the chief captain of his army, spoke to Avraham, saying, “Elohim (God) is with you in all that you do:” Gen 21:23 “Now therefore, swear to me here by Elohim (God) that you will not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done to you, you shall do to me, and to the land where you have sojourned.” Gen 21:24 And Avraham said, “I will swear.” These events can be understood to have been set in the past and read as, “And it was in the past at that time…” This seems consistent with the previous identification of the wilderness of Beer-sheva in the account of Hagar’s expulsion. The establishing of the well of Beer-sheva prior to Hagar’s wandering shows that the blessing of God comes to her via Avraham’s trust. It is worth noting that Avimelech does not seek a covenant with Avraham because of his wealth but with the words, “God is with you in all that you do.” It seems that the Philistines observed this oath until the days of the judge Samson, when they began to attack Israel for the first time (Sotah 10a). Gen 21:25 And Avraham rebuked Avimelech because of a well of water, which Avimelech's servants had violently taken away. If there was to be a covenant Avraham wanted it to be established with truth and integrity. This is why he placed his cards on the table regarding the continued violent behaviour of Avimelech’s men. With peace comes responsibility and openness. Any peace devised outside of these parameters is a false peace. Gen 21:26 And Avimelech said, “I don’t know who has done this thing: neither did you tell me, nor have I heard of it, until today.” Avimelech’s claim seems unlikely, given that it had been his practice to send his men to commit crimes against others (the abduction of Sarah). Gen 21:27 And Avraham took sheep and oxen, and gave them unto Avimelech; and both of them karat (cut) a covenant. Gen 21:28 And Avraham set seven ewe lambs of the flock by themselves. Gen 21:29 And Avimelech asked Avraham, “What is the meaning of these seven ewe lambs which you have set by themselves?” Gen 21:30 And he said, “These seven ewe (female) lambs shall you take from my hand, that they may bear witness of me, that I discovered (chafar) this well.” Gen 21:31 So he called that place Beer-sheva (Well of seven, sevenfold covenant, well of blessing, covenant of rest); because there they both swore. Gen 21:32 Thus they karat (cut) a covenant at Beer-sheva: then Avimelech rose up, and Phichol (Peh-col: Mouth of all, strength) the chief captain of his army, and they returned into the land of the Pilishtiym (Immigrants). The seven (Shiv’ah) female lambs correspond to the oath (Sh’vuah) and emphasize the completeness, longevity and rest that the oath will bring. Allegorically speaking, based solely on the meaning of the names, the father of trust is making an agreement with his father the King. Thus the well is named quite literally, “Well of Seven” or, “Well of Oath”. Avraham’s insistence that Avimelech accept the lambs as a gift is an ancient means of verifying ownership, much like the transaction carried out in Ruth 4:7. It is a symbolic act, intended to be witnessed by all present as a mark of future legal security. Gen 21:33 And Avraham planted an orchard (tamarisk) in Beersheva, and called there on the name of HaShem (YHVH: Mercy), the everlasting Elohim (God). Gen 21:34 And Avraham sojourned in the land of Pilishtiym (Immigrants) many days. The account ends with the planting of an orchard representing shade and respite for weary desert travelers and the unity of the God-head in Mercy (YHVH) and Judgement (Elohim). The planting of trees, possibly tamarisk (an evergreen tree that common to the Middle East, it can reach heights of 15.2 meters) is an act of remembrance. Infact trees are still planted today in Israel in memory of loved ones and to mark special events. Therefore, the planting of these shady trees near a well in an arid location are best understood to represent a memorial to the God Who has provided and heir, life-giving water and shelter in the wilderness for Avraham. Avraham is said to have sojourned in the land of the Philistines for twenty-six years (Yarchi & Bereshit Rabba, sect. 54. fol. 48. 4) Rashi says that it is important to read this as a sojourning because the years from the birth of Isaac are to be counted in the 400 years during which Avraham’s descendants would be aliens in a land not their own. However, the land in which Avraham is now sojourning has already been promised to him and his descendants, therefore, Rashi’s assertion is incompatible with the prophetic word of God. The four hundred years can only refer to the years Israel will spend in Egypt as slaves to Pharaoh. © 2016 Yaakov Brown "Avraham fell on his face and rejoiced." -Bereishit 17:17 Introduction:
Pirkei Avot, The Ethics of our Fathers 5:3 tells us that G-d tested Avraham with ten trials. However, we are not told what those trials were. Thus there are a number of rabbinic traditions regarding the ten trials of Avraham. According to the list of Maimonides—which is found in its entirety within Scripture, circumcision at an old age is the sixth trial. Whereas Rabbi Ovadiah of Bertinoro lists the same trial as the seventh of Avraham’s tests. Lists of the trials can also be found in MidrashTehillim, Pirkei d’Rabbi Eliezer, Avot d’Rabbi Natan, and the commentary of the Meiri on Ethics of Our Fathers. Regardless of which tradition one follows, the trial of circumcision appears in the latter part of the majority of lists. This trial is bringing Avraham close to the last of his trials and is in itself a trial intended to reveal his spiritual identity by using a physical sign. A covenant by nature is a cutting, it requires the shedding of blood. As is always the case, this trial is not a test in the sense that G-d is trying to figure out Avraham’s character, rather it is a proving of the character G-d already sees in Avraham. For all who, like the father of faith, have chosen to trust G-d through Messiah Yeshua, there is a profound lesson to be learned within the narrative of Genesis 17. The delight over the miraculous provision of G-d is often accompanied by a practical commitment. We act out in the physical realm the living picture of what we are trusting G-d for in the spiritual realm. There are times when being set apart unto G-d is a painful experience. There is a cost to the free gift of redemption, a pruning of the self. The covenant of chapter 15 is incumbent upon G-d alone, with Avram, the father of trust and his progeny as the recipients. It is no accident that this was the first of the Abrahamic covenants: it is the very essence of the Gospel, redemption through blood and trust alone (Rom. 3:28; Gal. 2:16; Eph. 2:8-9). The covenant of the current chapter is the outworking of that trust. Here the fruit of faith is to be seen in action (circumcision). In many ways chapters 15 and 17 are a platform for the teaching of Rabbi Yaakov (James): “Trust devoid of action is dead.” –Yaakov (James) 2:17 The Text: 17:1 And when Avram was ninety nine years old, HaShem (YHVH: Mercy) appeared to Avram, and said to him, “Ani (I am) El (G-d) Shaddai (Almighty, all sufficient); walk before My face, and be tamiym (Whole, complete, healthful, sound, wholesome, innocent, entirely in accord with truth). Avram is ninety nine years old, a significant number which falls just short of the ten by ten number of completion one hundred. He is also at an age, even by historical contextual standards, where seeding a child has become a medical impossibility. The previous chapter emphasised the all-seeing attribute of G-d’s nature and His willingness to appear in angelic form in order to be seen by those He sought relationship with. Here G-d appears to Avram as El Shaddai (God, Ruler, Judge – Almighty, all sufficient). Perhaps this is intended to remind Avram of the immutable power of the One in whom he had placed his trust. The instruction that follows is a poignant reminder of Avram’s attempt to father his own heir in an act of temporary mistrust. The All Sufficient G-d of Avram challenges Avram to walk intimately and perpetually with Him. Thus the Hebrew, “P’nei” (face). G-d explains to Avram that if Avram walks in intimate relationship with G-d he will become tamiym (Whole, complete, healthful, sound, wholesome, innocent, entirely in accord with truth). The Hebrew, “tamiym” which is often translated perfect, has a much wider and holistic meaning. In fact the English word perfect can be easily misunderstood in this context. I believe the best example of the meaning for this Hebrew word is found in the healing practice of our Messiah Yeshua Who says: “Your trust (In Me, as the Messiah and representative of G-d’s redemptive work) has made you (acted as the catalyst for making you) whole (tamiym).” –Mark 10:52 Notice that Avram is to, “be” tamiym (Whole, complete etc.) G-d has witnessed Avram’s wholeness and completion outside of the restraints of time and space. In a sense the text is both an instruction and an observation. We can read, “Walk before My face and you will become whole” and, “I’ve seen you walk before My face and become whole”. “For by one offering He (Yeshua) has perfected (tamiym) for ever them that are sanctified.” –Hebrews 10:14 Gen 17:2 And I will set My covenant in the midst, between Me and you, and will make you great in exceeding abundance.” The covenant of G-d is to be with Avram, in his midst and between G-d and him. This is an extremely intimate statement which conveys the intrinsic nature of the covenants made between G-d and humanity. It is the shedding of blood, which is the essence of physical life, which acts as a catalyst for the covenant/cutting of a binding agreement. Gen 17:3 And Avram fell on his face: and speaking with him, G-d (God, Ruler, Judge) said, Gen 17:4 “As for me, behold, my covenant is with you, and you shall become a father of a roaring crowd of nations. Throughout Scripture, when encountering the Holy G-d, many have fallen face down just as Avram does here. In the face of G-d, Avram hides his face, which is an act of humility and awe. This willing submission to G-d receives a response in the form of an affirmation of the promise formerly given to Avram concerning his offspring. The Targum of Yonatan along with several other Jewish scholars (Yarchi, Pirke Eliezer), suggests that Avram’s uncircumcision as the reason that he fell on his face, citing subsequent encounters Avraham stood in G-d’s presence. While this may simply be conjecture filled tradition, it none the less teaches the true nature of heart circumcision, without which no one can stand before G-d or enter relationship with Him. The phrase, “My covenant is with you” conveys the plain meaning that Avram is the second party in the covenant agreement. However, it can also be understood to infer that the covenant will remain with Avram and his descendants. The literal translation of the Hebrew, “roaring crowd of nations” infers that the nations proceeding from Avram will make plenty of noise throughout history. In hindsight we can see that this is indeed the case. The obligations of each of the two parties of the covenant of circumcision are listed as follows:
Gen 17:5 No longer will you continue to be called by the name Avram (Father of a great nation, father exalted), from now on your name shall be Avraham (Father of many nations); for a father of many nations have I made you. The meaning of Avram’s name, like so many other aspects of study, is disputed. It may mean, “Father of Aram” from the Hebrew contraction Av-Aram, Aram being in his native country (Mesopotamia). Others suggest that it means, “Exalted Father” from the Hebrew contraction Av- Ram meaning G-d High. Avram’s disassociation with Aram makes the reish (r) superfluous, therefore I favour the meaning, “Father of a Nation” from the three Hebrew words, Av-Am. Regardless of which of the interpretations of Avram’s name you prefer. The name change is almost universally understood to mean, “Father of a Multitude”, “Father of Many Nations” and, “Father of a Great number of Nations” respectively: from the Hebrew tri-unity, “Av-rabah-hamon”. The point being that G-d has intended from the beginning to birth multitudes through the humble trust of one man. “Behold, he (Avraham) is the father of the whole world, who are gathered under the wings of the Shechinah.” – Maimonides, Hilchot Bikurim, c. 4. sect. 3. Avram’s new name, Avraham, has great significance in relationship to his being the father of Trust, or, the Father of all who believe through faith. “Though converts do not descend from the patriarchs… all converts are considered descendants of Avraham because the Torah calls him the father of… nations, and therefore a convert can be called a son of Avraham.” –Rambam, Commentary to Mishnah Bikkurim 1:4 It seems that the Rambam agrees with Rabbi Shaul the shaliach (Paul the Apostle), who writes: “Therefore, the promise comes by trust (emunah: faith), so that it may be by grace (chesed) and may be guaranteed to all Avraham’s offspring—not only to those who are of the Torah but also to those who have the trust of Avraham. He is the father of us all.” –Romans 4:16 Gen 17:6 And I will make you fruitful exceeding, abundant, and I will make you into nations, and kings shall go out from you. Gen 17:7 And I will arise, establishing My covenant which is in the midst, between Me and you and your seed after you in their generations for an olam (everlasting, eternal, perpetual) covenant, I will be your God (God, Ruler, Judge), and God to your seed after you. It is important to note that G-d’s promise to bring many nations forth from Avraham is in the future tense. This means that the covenant promise is for those yet to be born and does not apply to Y’sh’ma’el (Ishmael). The blessing regarding kings relates to G-d’s Kingship over all things. The kings of Avraham’s descendants are tasked with representing the true King of kings and His attributes of Mercy and Judgement. Unfortunately this has rarely been the case in the history of Israel’s kings. The greatest of these blessings is the one that bears them all, “I will be your G-d”. These are the words of a bridegroom, “I will”. The question remains, “Will you?” A bride is not secure in marriage until she utters the words, “I will”. Gen 17:8 And I will give to you, and to your seed after you, the land where you now sojourn, all the land of Canaan (Lowland), for an olam (everlasting, eternal, perpetual) possession; and I will be their Elohim (God, Ruler, Judge).” This addition, which follows the phrase, “I will be your G-d”, is an affirmation of the former promise of land which is incumbent upon G-d alone. It is not subject to the circumcision covenant because it has already been covenanted according to the first covenant of Genesis 15. In a sense, the, “And” at the beginning of this verse reads, “And, I haven’t forgotten what I already established with you in the former covenant”. We note that the title Elohim, meaning G-d, Ruler and Judge, is being used here to convey the sense of binding law. It is a title of G-d that denotes security and authority over what some would term legal matters. Gen 17:9 And Elohim (God: Ruler, Judge) said unto Avraham, “My covenant is for you to tish’mor (Keep, guard, observe, heed), you and your seed after you in their generations. Gen 17:10 This is My covenant, which you shall tish’m’roo (Keep, guard, observe, heed), between Me and you and your seed after you; Every male among you shall be circumcised. There is little detail given here as to how the circumcision is to be performed. The covenant is said to simply rely on the practice and a faithful and perpetual keeping of it. Modern rabbinical Judaism has added a number of beautiful traditions to the ceremony of circumcision, but strictly speaking they are not inferred in the instruction of G-d’s Torah. Circumcision was not unique to the Jewish people, many nations in the middle East already practiced it, with the exception of the Philistines. However, what makes this circumcision unique is the fact that it is done before a child has entered into the moral responsibilities of adulthood and is therefore the mark of his identity and belonging outside of any obligations to moral law. The instruction then is incumbent on the father of the child and not on the child himself. Of course, as the child grows and becomes a father himself, the covenant becomes incumbent upon him. The early administration of the Jewish covenant of circumcision, implies a commitment to G-d’s chosen people (v14) and to G-d (Jeremiah 4:4). Later in Israel’s history it came to symbolize the discarding of heathen practices (Joshua 5:9). From its inception circumcision has been a physical representation of the spiritual human need to receive a circumcised heart (core being). “Circumcise your hearts (core being), therefore, and do not be stiff-necked (Full of pride) any longer.” –Deuteronomy 10:16 This covenant is open to the nations (v12-13), however, this was only the case when they became wholly devoted to belonging to the community of ethnic Israel (Exodus 12:45). My mother tells me that although my father had lost touch with Jewish tradition, having been raised in a secular Jewish home, he none the less insisted that my brothers and I be circumcised when I was born. Somehow, deep within his Jewish soul he understood the need to perpetuate this sign in my flesh even though he was ritually disconnected from this covenant Jewish practice, this rite; this right of every Jewish male. Radak notes that this instruction was given prior to Yitzchak’s conception, for the purpose of Yiztchak’s holy conception, and in order to emphasis the miracle of Avraham’s ability to father a child with a weakened organ. The act of circumcision also brought attention to the symbolic nature of the male organ. We should note that Y’sh’ma’el was conceived while Avram was yet uncircumcised and is therefore according to the flesh (fallen man), whereas Yiztchak was to be conceived via the circumcised organ as a symbol of the need for human hearts to be spiritually circumcised. Gen 17:11 And you shall circumcise the flesh of your orel (barrier, foreskin); and it shall be an ot (Sign, remembrance, distinguishing mark, banner, proof) of the covenant between Me and you. The Hebrew word, “orel” translated as, “foreskin” also has a metaphorical meaning as a, “barrier”. In particular, a barrier that prevents beneficial results (Leviticus 26:41; Jeremiah 9:25-26; Ezekiel 44:7). “The days are coming,” declares HaShem, “when I will punish all who are circumcised only in the flesh-- Egypt, Judah, Edom, Ammon, Moab and all who live in the wilderness in distant places. For all these nations are really uncircumcised, and even the whole house of Israel is uncircumcised (orel: barrier) in heart.” –Jeremiah 9:25-26 The ot (sign, mark) of circumcision is just that, a sign on the body of the servants of G-d. Gen 17:12 And he that is eight days old shall be circumcised among you, every male in your generations, he that is born in the house, or bought with money from any foreigner, which is not of your seed. The practice of circumcision on the eighth day is both physically and spiritually illuminating. Medically speaking it is within the time period that a child’s skin heals more rapidly, and therefore causes much less pain than circumcisions carried out on adult males. The number eight holds important spiritual value. Where seven represents completion, wholeness and perfection, as in the days of creation, the cycle of the years of the Shemittah etc. Eight represents the convergence of completion and new beginning. The eighth day is in fact the first day of the second week following creation. The covenant for the land and the building blocks for the progeny have already been completed, just as creation was completed. Now, at the beginning of the second week, something new. It is important to remind ourselves again, that this new beginning, this circumcision of the heart, like that of the flesh, must be performed by someone other than ourselves. In this case, it is G-d Who will perform the circumcision through His Son (Fully Man & Fully G-d with us). With regard to subsequent Jewish tradition the following are halachic rulings concerning variations of the practice of circumcision: “And in the eighth day the flesh of his foreskin shall be circumcised.” –Vayikra (Leviticus) 12:3 "An infant might be circumcised on the eighth, ninth, tenth, eleventh, and twelfth, neither less nor more; (not less than eight days, nor more than twelve).” -Mishnah. Sabbat, c. 19. sect. 5. “If he was born between the two evenings, he is circumcised on the ninth; if between the two evenings of the evening of the Sabbath, he is circumcised on the tenth; if on a festival day, after the Sabbath, he is circumcised on the eleventh; if on the two days of the beginning of the year, he is circumcised on the twelfth: an infant that is sick, they do not circumcise it until it is well.'' -Mishnah. Eracin, c. 2. sect. 2. "They do not circumcise until the sun shines out on the eighth day of a child's birth, and all the day is fit for circumcision; but they that are prepared hasten to the commandment, and circumcise immediately in the morning; and indeed circumcision, which is not in its proper time, is never performed but in the day:'' -Schulchan Aruch, c. 262. sect. 1. "A servant is born in the power of an Israelite, and another that is taken from Heathens, the master is bound to circumcise them; but he that is born in the house is circumcised on the eighth day; and he that is bought with money is circumcised on the day that he is received, even if he received him on the day he is born, he is circumcised on that day; if he receives a grown servant of Heathens, and the servant is not willing to be circumcised, he bears with him a whole year, but more than that it is forbidden to keep him, seeing he is uncircumcised, but he must send him again to the Heathens.'' -Maimonides. Hilchot Milah, c. 1. sect. 3, 6. Gen 17:13 He that is born in your house, and he that is bought with your money, must be circumcised: and My covenant shall be in your flesh for an olam (everlasting, eternal, perpetual) covenant. This covenant is open to the nations (v12-13), however, this was only the case when they became wholly devoted in belonging to the community of ethnic Israel (Exodus 12:45). Gen 17:14 And the uncircumcised male (zakar) whose flesh of his orel (barrier, foreskin) is not circumcised, that person (nephesh: Life, soul) shall be separated, cut off from his people; My covenant he has broken.” The Hebrew text is clear in identifying the uncircumcised male as being a male (zakar: literally, male of the species) rather than a child (yeled). This is because only a male who has reached the age of understanding can be justifiably required to keep the instruction. Radak teaches that if a Jewish male is not circumcised by his father when he is a child, he becomes responsible to arrange his own circumcision at the age of his bar mitzvah (13yrs). Maimonides sees the phrase, “cut off from his people” as referring to those Jews who wilfully refuse circumcision up to the time of their death. Thus he sees a post death cutting off from the Olam Haba (World to come). This is yet another traditional view that correlates to the Messianic view of the need for circumcision of the heart prior to death. We are entirely reliant on the circumcising work of the Messiah in order to enter the tents of HaShem for all eternity. “A father or a mother that transgress, and circumcise not, make void the affirmative commandment, but are not guilty of cutting off; for no cutting off depends but upon the uncircumcised person himself; and the Sanhedrim are commanded to circumcise a son or a servant in its time, that they may not leave an uncircumcised person in Israel, nor among their servants; if the thing is hid from the Sanhedrim, and they do not circumcise him, when he is grown up, he is bound to circumcise himself; and every day that passes over him, after he is grown up, and he does not circumcise himself, lo, he makes the commandment to cease; but he is not guilty of cutting off until he dies, and he is a presumptuous uncircumcised person;'' – Maimonides, Hilchot. Milah, c. 1. sect. 1, 2. Gen 17:15 And Elohim (God, Judge, ruler) said to Avraham, As for Sarai (My Princess) your wife, you shall no longer call her name Sarai (My Princess), but Sarah (Woman of Nobility, Princess) shall be her name. Gen 17:16 And I will bless her, and give you a son also of her: yes, I will bless her, and she shall be a mother of nations; kings of peoples shall come out from her. In changing Sarai’s name G-d makes her a co-participant in the covenant. The name Sarai, which is in the possessive, literally means, “My Princess” which implies that she owes her status to being Avraham’s wife. In changing her name to Sarah, meaning, Princess or Noble Woman, G-d gives her a unique position as the mother of nations and kings. As Rashi says, she became princess “par excellence”- to all humankind (Berachos 13a). “Even as Sarah obeyed Avraham, calling him lord (Master, Husband): you are her daughters as long as you do well, and are not afraid or in terror.” -1Peter 3:6 Sarah had previously been barren, but with her new name comes a promise of fertility, progeny and divine destiny. She was beyond the age of child bearing, however, while it was medically impossible for her to produce children, it would not be impossible for G-d. As a result, the birth of the promised son Yitzchak will be a miracle. One could say that Israel is born of miracles, and in turn we see the promised Messiah, the son of G-d born miraculously into time and space, his very birth dividing time itself. Gen 17:17 Then Avraham fell upon his face, va’yitzchak (and laughed, rejoiced), and said in his lev (Core being, heart, centre), “I’ll have a son born to me, at a hundred years old? Is it possible that Sarah, a woman of ninety years old, could give birth?” Note the position of prostration. Avram is again in awe and humbles himself at the pronouncement of G-d. This qualifies the nature of his laughter. It is not the laughter of incredulity but of awe and excitement. The Targums of Yonatan and Yerushalayim paraphrase it, "and he wondered". Onkelos renders v’chadi, “he rejoiced”. Thus his question is not one of doubt but of trust and hope, “Could this be possible?” And the answer, “For G-d all things are possible”. “Your father Abraham rejoiced to see my day; and he saw it, and was glad.” –Yochanan (John) 8:56 Gen 17:18 And Avraham said to Ha-Elohim (The God, Ruler, Judge), “O that Yi’shma’el (Heard by God) might live before Your face!” Rambam sees Avraham’s plea as a plea for Ishmael’s life, suggesting that Avraham thought Ishmael would die as a result of the birth of the legitimate heir Isaac. Others suggest that Avraham simply wanted the best for both his sons. Gen 17:19 And Elohim (The God, Ruler, Judge) said, “Sarah (Woman of Nobility) your wife shall bear you a son indeed; and you shall call his name Yitzchak (Isaac: He laughs): and I will establish my covenant with him for an olam (everlasting, eternal, perpetual) covenant, and with his seed after him. In answer to Avraham’s, “Could this be?” G-d assures him, “wife shall bear you a son indeed”. Before G-d answers Avraham’s question regarding Ishmael He makes it very clear that He is establishing His covenant with Yitzchak and his seed after him, eternally. Gen 17:20 And as for Yi’shma’el (Heard by God), I have heard you: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall come from him, and I will make him a great nation. The blessing for Ishmael comes by way of compensation but does not entitle him to the covenant promises of Avraham. Ishmael, as we have seen, has risen and ruled much of the known world through the religion of Islam (subjugation). However, as Rashi rightly notes, “n’shiim” translated here as princes, can also be rendered clouds, thus the Arab peoples will rise for a time, but in the end they will dissipate like clouds. Gen 17:21 But my covenant I will establish with Yitzchak (Laughter), which Sarah shall bear to you at this set time in the next year.” While sin has prevented Israel from receiving the fullness of the covenant promises of G-d to date, there is a future time coming when all Israel will be redeemed through Yeshua our Messiah (Romans 11) and as a result the fullness of G-d’s promises will be seen. Gen 17:22 And having completed the words, Elohim arose from Avraham. The literal reading here denotes an intimacy in the preceding conversation. Elohim gets up from sitting with Avraham. Gen 17:23 And Avraham took Yi’shma’el (Heard by God) his son, and all that were born in his house, and all that were bought with his money, every male among the men of Avraham's house; and circumcised the flesh of their foreskin in that same day, as Elohim (God, Judge, ruler) had said to him. Immediately after receiving the covenant of circumcision from G-d, Avraham circumcises every male member of his household. This was done within the same day, a lot of blood, suffering and tears, particularly for Avraham and the older males. Avraham understood that a barrier (foreskin) was separating the hearts of humanity from G-d, the barrier (foreskin) of fallen humanity’s sin. He also understood that without the shedding of blood a covenant could not be established. Thus he obeyed immediately in trust, having just finished spending time on his face with G-d. Gen 17:24 And Avraham was ninety nine years old, when he was circumcised in the flesh of his foreskin. The text infers that the circumcision was done to Avraham. Therefore it was performed by someone else. Some suggest that Eli-etzer, his servant performed the circumcision of Avraham. This is a nice idea, given the meaning of Eli-etzer (My G-d is helper). Jewish tradition suggests that Avraham sent for Shem (Name), the son of Noach (Comforter), who circumcised him and his son Ishmael (Pirke Eliezer, c. 29.). Another wonderful idea, given the meaning of the names Shem, Noach, Avraham and Ishmael. We could say that this tradition teaches that, “Avraham called on Yeshua (Shem, Name: for there is no other name under heaven by which one can be saved), son of The Comforter (Noach, G-d, The Holy Spirit), Who circumcised the hearts of many nations (Avraham) because G-d heard (Ishmael) their cry for salvation”. Avraham was one year short of the number symbolizing compound completion and fullness (10 x 10). Gen 17:25 And Yi’shma’el his son was thirteen years old, when he was circumcised in the flesh of his foreskin. Ishmael is circumcised at an age that denotes the relationship between G-d and Israel (1 G-d + 12 tribes). Gen 17:26 In that same day Avraham was circumcised, and Yi’shma’el his son. “He (Avraham) was circumcised on the day… appointed by Moses for Yom Kippur (the Day of Atonement)… and in the place where he was circumcised the altar (Temple altar) was built.” -Pirke Eliezer, ut supra. (c. 29.) Gen 17:27 And all the men of his house, born in the house, and bought with money from a foreigner, were circumcised with him. The actions of Avraham are repeated for the purpose of remembrance. This is a common occurrence throughout Hebrew Scripture. To this day we glean from the repetition the observance of our faith and the practice of remembering what G-d has done, what He is doing, and what He has promised to do. © Yaakov Brown 2016 Why then in our attempt to reason away the beauty of G-d’s story, do we reduce to temporary myth that which is so clearly eternal design?... Like rocks at the bottom of a pond, we refuse to believe that the sky exists, despite the fact that the sun’s rays shine down through the water to touch us. Introduction: We tend to want to skip over genealogies when reading through the Scriptures. It is to our detriment that we fail to pause and ask, “What do these names mean? Why is G-d so concerned with listing the names of individuals?” There are of course a number of common answers to the latter question: “G-d treasures the nefesh (self) of every human being”, “G-d seems concerned to show us how our lives affect subsequent generations”, “Nations are often listed as the progeny of certain patriarchs, thus showing the redemptive plan of G-d and His calling of individuals in each generation”, “The listing of names is a solid proof of an historical document”, and so on. We rarely take the time to consider each of the names and their Hebrew meanings individually. One great rabbi has said, “We should not seek meaning in every name”, however, If HaShem has ordered all things it stands to reason that all things have meaning. Each of the words and names of the Hebrew text possess a great depth of meaning, often conveying, at very least, a drash (comparative teaching) or remez, a hint at a less obvious allegorical interpretation. Therefore, in addition to the plain reading of the genealogy and the subsequent historical, spiritual meaning, we’re also able to dig a little deeper and glean a wider understanding of G-d’s design and His redemptive purpose for humanity. There are those who have suggested that the continuity shown in the meanings of the names listed in Biblical genealogies, is proof of mythos, a literary device, a human author’s manipulation, an imagined history. But this is not the case. We know that G-d chose our names before we were born (Isaiah 49:1; Jeremiah 1:5; Psalm 139:16). Why then in our attempt to reason away the beauty of G-d’s story, do we reduce to temporary myth that which is so clearly eternal design? Yes, the design of an author, whose name is HaShem. Is it because we’ve become so certain that nothing exists outside of time and space? Like rocks at the bottom of a pond, we refuse to believe that the sky exists, despite the fact that the sun’s rays shine down through the water to touch us. Throughout this Chapter we read the refrain, “after their languages, in their countries, and in their nations.” Which is an allusion to the coming events at Bavel (Babel: Confusion) This chapter of Genesis lists 70 names representing the origin of the nations of the world. This is the multiple of 7 and 10, both numbers signifying completion and perfection. This is why Judaism sees the number 70 as a symbolic representation of humanity as a whole. Subsequently, this number is used many times throughout the TaNaKH (OT), both as an affirmation of Ethnic Israel (Genesis 46:27; Exodus 1:5; Deut. 32:8) and as a reminder of G-d’s redemptive purpose for all nations. It’s important to note that the variations in the corresponding 1 Chronicles 1 genealogy are due to the purpose of each genealogy. The present text is recording the progeny of the new Adam, Noach, in order to set the stage for the unification and subsequent division of the nations of the world. Whereas the 1 Chronicles 1 genealogy is making a connection between Adam and the patriarch Avraham. Hebrew genealogies often consolidate names and skip generations in order to create a numerical symmetry with the intention of conveying G-d’s metanarrative rather than being scientifically precise in every detail. The composite identity of Hebrew names, which allows a name to refer to both an individual and a nation, is characteristic of the TaNakh (OT) and is particularly common in Genesis. The purpose of this study is not to attempt to draw a connection between these ancient names and their modern descendants but rather to understand how this genealogy prepares us both for the following chapter and for understanding the nature of Israel’s calling as it pertains to her being predestined to be G-d’s chosen people. Additionally, within each set of names we find a redemptive story which conveys G-d’s desire to see all come to salvation through His Son Yeshua. Gen 10:1 Now these are the generations (Toldot) of the sons of Noach (Comfort, rest), Shem (Name), Cham (Hot), and Yefet (open): and to them were sons born after the flood. Gen 10:1 These are the generations of Comfort: Name, Hot, Open, and they had sons after the flood. Gen 10:2 The sons of Yefet (open): Gomer (Complete, perfect), and Magog (From Gog [Roof], From the heights), and Madai (What is enough? Middle land: Middle Asia), and Yaven (Supple clay: Greece), and Tuval (Flowing forth: East Asia Minor), and Meshech (A sowing, a possession, a special price), and Tiras (Desire). Gen 10:2 The sons of Open: Complete and perfect, From the heights, what is enough? Supple clay flowing forth and sowing seed, a possession, a special price and desire. Gen 10:3 And the sons of Gomer (Complete, perfect); Ashkenaz (A man is sprinkled: fire is scattered), and Rifat (Spoken), and Togarmah (Bone breaker). Gen 10:3 And the sons of Complete and perfect: a man sprinkled, fire scattered, Spoken, and Bone breaker. Gen 10:4 And the sons of Yaven (Supple clay: Greece); Elishah (My G-d is Salvation), and Tarshish (Border of six: Search for alabaster: Jasper), Kittim (Beaters: Pulverisers), and Dodanim (Leaders). Gen 10:4 And the sons of supple clay: My G-d is Salvation and Search for alabaster, Pulverisers and Leaders. Gen 10:5 By these were the islands of the nations divided in their lands; every one after his language, after their families, in their nations. Gen 10:5 By these were the islands of the nations divided in their lands; every one after his language, after their families, in their nations. This refrain provides a geographic, ethnic, political and linguistic criteria for differentiating between various people groups. Gen 10:6 And the sons of Cham (Hot); Cush (Black, Black Countenance, Full Of Darkness), and Mizraim (Egyptians, Double distress, double stronghold), and Put (A bow), and Kenaan (Lowland, Slave, Merchant, Servant). Gen 10:6 And the sons of Hot: Black countenance, Full of darkness, and Double distress, and a bow, and a slave. Gen 10:7 And the sons of Cush (Black, Black Countenance, Full of Darkness); Seba (He drank wine, Drunkard), and Havilah (Circle), and Sabtah (Strike), and Raamah (Horses mane), and Sabtecha (Striking): and the sons of Raamah (Horses mane); Sheba (Seven, Oath, Blessing), and Dedan (Leaning forward: Low Country). Gen 10:7 And the sons of And Black countenance, Full of darkness: Drank wine and Circle, Strike, Horses mane, (Wiped in the face while riding into the wind) Striking: and the sons of Horses mane: Seven, Oath, Blessing and Leaning forward. Gen 10:8 And Cush (Black, Black Countenance, Full Of Darkness) begat Nimrod (Rebellion): he began to profane, defile, pollute and desecrate (Heicheil) in order to become a powerful (mighty) one in the earth (ha-aretz). Gen 10:8 And Black countenance, Full of darkness begat Rebellion: he began to profane, defile, pollute and desecrate in order to become a powerful one on the earth. Gen 10:9 He was a mighty hunter before the face/faces (L’pneiy) of HaShem, Mercy (YHVH): wherefore it is said, “Like Nimrod (Rebellion) the mighty hunter before the face/faces (L’pneiy) HaShem (YHVH). Gen 10:9 He was a mighty hunter before the face of Mercy: wherefore it is said, “Like Rebellion the mighty hunter before the face of Mercy. Both the Rambam (Mamonides) and Radak (Rabbi David Kimchi) [12th Century CE] suggest that prior to Nimrod there were neither mass conflicts nor reigning monarchs. Nimrod is said to have subjugated the Babylonians until they crowned him, after which he invaded Assyria and built great cities. The text calls Nimrod a, “Mighty hunter” which Rashi interprets figuratively, explaining that Nimrod captivated human beings with his words and incited them to rebel against G-d. Nimrod’s first conquest was that of Bavel, which later became the centre of the Babylonian empire. An empire that would in turn attack Jerusalem and take Israel captive. Thus the drashic interpretation that sees rebellion as the root of captivity. Gen 10:10 As a result, the beginning of his kingdom was Bavel (Confusion), and Erech (long), and Akad (subtle), and Calneh (Fortress of Anu [answering]), in the land of Shinar (That which is young). Gen 10:10 As a result, the beginning of his kingdom was Confusion, and long, and subtle, and Fortress of answering, in the land of that which is young. Gen 10:11 From the earth the he (ha-hoo) went forth Asshur (a step: Assyria), and built, established Nin’veih (Abode of Ninus [an ancient king]), and the city Rechovot (Wide open streets/place), and Calah (vigour), Gen 10:11 From the earth the he went forth a step, and built, established a place for an ancient king, and the city of Wide open streets, and vigour, Gen 10:12 And Resen (Bridle) between Nin’veih (Abode of Ninus [an ancient king]) and Calah (vigour): it is a city of anguish, and great. Gen 10:12 And Bridle between the place of an ancient king and vigour: it is a city of anguish, and great. Gen 10:13 And Mizraim (Egyptians, Double distress, double stronghold) begat Ludeey (firebrands, travailings, descendants of lud), and Anamim (Answer the waters), and Lehavim (flames, blades), and Naftuchim (Opening), Gen 10:13 And Double distress, begat firebrands, travailings, descendants of strife, and Answer the waters, and flames, blades, and opening Gen 10:14 And Patrusim (See Pathros, South lands. Wet lands), and Casluhim (fortified), (out of whom came Philishtim [Immigrants, land of Sojourners]) and Caftorim (Cup, crown). Gen 10:14 And Wet lands, and fortified, out of whom came Immigrants, a land of Sojourners and Cup, crown. Gen 10:15 And Kenaan (Lowland, Slave, Merchant, Servant) begat Tzidon (Hunting) his firstborn, and Cheit (Terror), Gen 10:15 And Slave, Merchant, Servant begat Hunting his firstborn, and Terror, Gen 10:16 And the Yevuseey (Jerusalem dweller: Rain of Peace), and the Amoreey (Sayer), and the Girgasheey (Dwelling on clay soil), Gen 10:16 And the one dwelling in the Rain of Peace, and the Sayer/prophet, and the Dwelling on clay soil, Gen 10:17 And the Hiveey (villager), and the Arkeey (gnawing), and the Sineey (thorn), Gen 10:17 And the villager, and the gnawing, and the thorn, clay, Gen 10:18 And the Arvadeey (I will break loose), and the Tzemareey (Two cuttings off, wooly boys), and the Chamateey (Fortress, water skin): and afterward were the families of the Kenaaneey (Lowland, Slave, Merchant, and Servant) spread abroad. Gen 10:18 And I will break loose, and Two cuttings off, wooly boys, and the Fortress, water skin: and afterward were the families of the Lowland, Slave, Merchant, Servant spread abroad. Gen 10:19 And the border of the Kenaaneey (Lowland, Slave, Merchant, and Servant) was from Tzidon (Hunting), as one reaches to Gerara (lodging place), unto Aza (Gaza, the strong); as you go, to Sedomah (Burning), and Amorah (Submersion), and Admah (Red earth), and Tzebeyim (Gazelles), even unto Lasha (Fissure). Gen 10:19 And the border of Lowland, Slave, Merchant, Servant was from Hunting, as one reaches to lodging place, unto the strong; as you go, to Burning, and Submersion, and Red earth, and Gazelles, even unto Fissure. Gen 10:20 These are the sons of Cham (Hot), after their families, after their languages, in their countries, and in their nations. Gen 10:20 These are the sons of Hot, after their families, after their languages, in their countries, and in their nations. Gen 10:21 Unto Shem (Name) children were born, also, he is the father of all the children of Ever (the region beyond), the brother of Yefet (opened) the great, numerous. Gen 10:21 Unto Name children were born, also, he is the father of all the children of the region beyond, the brother of opened the great, numerous. The name, “Ever” is the root for the word, “Evrit” meaning, “Hebrew”. Avraham is, “Ha-Evri” meaning, “The Hebrew”. Both the language and the father of the Judeo-Christian faiths have an intrinsic connection to the redemptive message of G-d’s salvation (Yeshua). Gen 10:22 The children of Shem (Name); Eylam (Eternity), and Asshur (a step), and Arfachshad (light trickles from the breast), and Lud (strife), and Aram (exalted). Gen 10:22 The children of Name; Eternity, and a step, and light trickles from the breast, and strife, and exalted. Gen 10:23 And the children of Aram (exalted); Utz (soft sand), and Chul (Circle), and Geter (fear), and Mash (Drawn out). Gen 10:23 And the children of exalted; soft sand, and Circle, and fear, and Drawn out. Gen 10:24 And Arfachshad (light trickles from the breast) begat Shelah (Sprout, go forth); and Shelah (Sprout, go forth) begat Ever (The region beyond). Gen 10:24 And light trickles from the breast begat Sprout, go forth; and Sprout, go forth begat The region beyond. Gen 10:25 And unto Ever (The region beyond) were born two sons: the name of one was Peleg (division); for in his days was the earth divided; and his brother's name was Yoktan (smallness). Gen 10:25 And unto The region beyond were born two sons: the name of one was division; for in his days was the earth divided; and his brother's name was smallness. Gen 10:26 And Yoktan (smallness) begat Almodad (not measured), and Shalef (drawing forth), and Chatzarmavet (village of death), and Yerach (New moon), Gen 10:26 And smallness begat not measured, and drawing forth, and village of death, and New moon, Gen 10:27 And Hadoram (The noble honour), and Uzal (shall be flooded), and Diklah (Palm grove), Gen 10:27 And The noble honour, and shall be flooded, and Palm grove, Gen 10:28 And Oval (Stripped bare), and Avimael (My Father is G-d), and Sheva (Seven, oath, blessing), Gen 10:28 And Stripped bare, and My Father is G-d, and Seven, oath, blessing, Gen 10:29 And Ofir (Abundance), and Chavilah (Circle), and Yovav (Desert): all these were the sons of Yoktan (smallness). Gen 10:29 And Abundance, and Circle, and Desert: all these were the sons of smallness. Gen 10:30 And their dwelling was from Mesha (freedom), as you go unto Sephara (A numbering, census) a mountain forward (of the east). Gen 10:30 And their dwelling was from freedom, as you go unto A numbering, census a mountain forward. Gen 10:31 These are the sons of Shem (Name), after their families, after their languages, in their lands, after their nations. Gen 10:31 These are the sons of Name, after their families, after their languages, in their lands, after their nations. Gen 10:32 These are the families of the sons of Noach (Comfort, rest), after their generations (Toldot), in their nations: and by these were the nations divided in the earth after the flood. Gen 10:32 These are the families of the sons of Comfort, rest, after their generations, in their nations: and by these were the nations divided in the earth after the flood. A Paraphrase of Genesis 10:
Using the Meanings of the Genealogical Names The following paraphrase should be treated as a remez (hint) based allegory which uses the p’shat (plain) meaning of the Hebrew names to generate a drash (comparative teaching) or mashal (parable) and nothing more. I am in no way suggesting that this is the p’shat (plain) meaning of the text, which is a historical, literal genealogy of post flood humanity. I have represented the meanings of the Hebrew names to the best of my understanding and where the names have multiple meanings I have chosen the meaning that I believe best fits the present text in light of the metanarrative of the Biblical Canon. Genesis 10: Drash Gen 10:1 This is the story of the comfort of the Name, in the midst of searing heat, in the open after a great immersion. The Sons of Openness (Yefet) [The Redeemed] Gen 10:2 Openness gave birth to complete perfection from the heights, isn’t this enough? The supple clay (of humanity) flowed forth and sowing seed took possession for a special price and desire. Gen 10:3 And the sons of complete perfection: men sprinkled with scattered fire spoke against the bone breaker. Gen 10:4 And the sons of supple clay (of humanity) called out, “My G-d is salvation” in their search for purity, among destroyers. Gen 10:5 By these were the countries of the world divided in their lands; every one after his language, after their families, in their nations. The Sons of Heat (Cham) [The Disobedient] Gen 10:6 And the sons of heat with black countenance, full of darkness, and double distress, are enslaved with the bow. Gen 10:7 And the sons of black countenance, full of darkness drank wine perpetually, struck as if by a horses mane, and so they struck back: but the sons of the horses mane (wind that whips the face) are greatly blessed and Leaning forward. Gen 10:8 And black countenance, full of darkness gave birth to rebellion who began to profane, defile, pollute and desecrate in order to become a powerful one on the earth. Gen 10:9 He was a mighty hunter before the face of Mercy: that’s why people use the saying, “Like Rebellion the mighty hunter defiant in the face of Mercy”. Gen 10:10 As a result, the beginning of his kingdom was confusion that lasted a long time and was insidious dwelling in a fortress of false answers amongst the young. Gen 10:11 From the earth he went forward a further step and established a place for an ancient king, and a city of wide open streets, and vigour, Gen 10:12 And there was a bridle upon the ancient king and his vigour: his city is one of great anguish. Gen 10:13 And Double distress gave birth to revolution and turmoil, whose descendants were strife, which was answered by waters and flames in the open Gen 10:14 And wet lands that were fortified, produced a land of Sojourners, a cup and a crown. Gen 10:15 And the slave merchant first gave birth to hunters and terror, Gen 10:16 And then to one dwelling in the rain of peace, and the prophet, dwelling on clay soil (a man of the earth), Gen 10:17 And then the villager (the average man), and the one gnawing in suffering, and the one wearing thorns, Gen 10:18 And then I will break loose, and cut off twice the children of my sheep, and the fortress of the water skins: and afterward the families of the slave merchant were spread abroad. Gen 10:19 And the territory of the slave merchant covered hunting grounds and the dwelling place of the strong on the way to burning and submersion beneath the red earth, like Gazelles diving into a fissure. Gen 10:20 These were the sons of heat, after their families, after their languages, in their countries, and in their nations. The Sons of The Name (Shem) [Redeemed Ethnic Israel] Gen 10:21 Unto the Name children were born, He was also the Father (G-d) of all the children of the region beyond, the Brother (Yeshua) Who opened the way for a great number. Gen 10:22 The children of the Name are eternal, and step forth from light that trickles from their mother’s breast, and through strife they are exalted. Gen 10:23 And the children of the exalted walked the sand in a circle, and from fear were drawn out, delivered. Gen 10:24 And light trickles from the breast (the feminine nature of G-d) and gives birth to new life that goes forward and new life goes forward and is born again in the region beyond. Gen 10:25 And unto the region beyond (eternity past, present, future) were born two sons: the name of one was division (The first Adam); for in his days was the earth divided; and his brother's name was the least (The Last Adam: Yeshua the servant). Gen 10:26 And the least gave birth to that which can’t be measured, and drawn forth from the village of death is the Messiah (New moon), Gen 10:27 And the noble honourable one, shall bring a flood producing a fruitful garden, Gen 10:28 And He was stripped bare, the one called My Father is G-d, and was blessed abundantly, Gen 10:29 And abundance encompassed the desert: all these were the sons of the least. Gen 10:30 And their dwelling was in freedom and numbers on a mountain they moved forward. Gen 10:31 These are the sons of the Name, after their families, after their languages, in their lands, after their nations. A Summation of all Sons [Humanity] Gen 10:32 These are the families of the sons of Comfort, rest, after their generations, in their nations: and by these were the nations divided in the earth after the flood. © 2016 Yaakov Brown "The voice (kol) of the Word (D’var, Memra) of HaShem Elohim" Introduction:
At the end of the days of creation we read: “And seeing, Elohim, that all which He had made (asah) was behold good (tov) exceedingly (meod), And it was evening (erev) and it was morning (boker), the day (yom) sixth (shishee).” –Genesis 1:31 We know that at this point in the chronology of creation, which includes the entire account of Genesis 2 (the illumination of the sixth day), that all (ha-kol) that had been created was exceedingly good. This means that at the beginning of the Shabbat (Sabbath: seventh day), the day of G-d’s ceasing and his imparting of rest to creation, Satan had not yet rebelled against HaShem and fallen (Ezekiel 28:12-19; Luke 10:18; 2 Peter 2:4; Revelation 12:9). What now follows is at least in part, the result of Satan’s choice to rebel against G-d. These events take place at an undetermined time following the seventh day of creation and after the rebellion of Satan and those angels that sinned with him (Jude 1:6-9; 2 Peter 2:4). For at least a small period of time Satan was a guardian Kerub (angelic being: Mighty Approacher) of Eden (Ezekiel 28:13-15). However, following his attempt to usurp the authority of G-d, he was stripped of this role. Thus the root of all sin is idolatry, made manifest in rebellion. “You have been in Eden the garden of G-d; every precious stone was your covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tambourines and of your sockets were prepared in you in the day that you were created. You are a Kerub (angelic being: Mighty Approacher) anointed to protect: you were upon the holy mountain of G-d; existing in the midst of stones of fire. You were perfect in your ways from the day that that you were created, till injustice of speech, violent deeds, perverseness, wickedness, iniquity and unrighteousness (av’latah) were found in thee.” –Ezekiel 28:13-15 It’s important to remind ourselves that Satan is a created being, he is not pre-existent or eternal, and he is no more powerful in and of himself than any of the other arch angels (messengers). G-d alone is uncreated and pre-existent, eternal from everlasting to everlasting, without end or beginning. THE TEXT GENESIS 3 (Translated by Yaakov ben Yehoshua) Gen 3:1a Now the serpent, snake (ha-nachash) The historical account of the serpent or snake, is often used to support the idea that the present text is a myth, which, like many pagan myths, links a spiritual message with an anecdotal tale that attempts to explain the origins of some characteristic or pattern of behaviour found in a common animal. However, both the present context, with its detailed locational elements and the wider body of Scripture, indicate that this is an historical event that has had repercussions down through the ages. In fact the Brit Ha-Chadashah presumes the historicity of these events, by seeing Adam as a literal singular man, and by tracing the genealogy of our Messiah Yeshua (Jesus) back to the literal singular man, Adam (Luke 3:23). According to Romans 5:18, 19 and 1 Corinthians 15:20, 21, Adam was, “one man” and his sin, “one trespass”, as factual as the cross and the resurrection. Yeshua (Jesus) Himself speaks of Satan as being an historical figure: “He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.” –John 8:44 “And He (Yeshua) said to them, ‘I saw Satan fall like lightning from heaven.’” –Luke 10:18 Some have suggested that the serpent of Genesis 3 is not Satan. However the wider Scriptures confirm that he is indeed the Accuser, Satan. The disciple Yochanan (John), author of the Revelation connects the serpent of Genesis 3 to the person of Satan: “And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.” –Revelation 12:9 The Rav Shaul (Paul) also links the serpent and the devil in his second letter to the Corinthian ecclesia (community of believers): “But I am afraid that, as the serpent deceived Chavah (Eve) by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Messiah.” –2 Corinthians 11:3 In light of the fact that the latter part of this record shows a connection to the physical nature of the snake as seen today, it’s important to clarify that the snake of Genesis 3 is indeed a snake, a creature of G-d’s creation, however it is a creature that is being manipulated by Satan, in a similar way to the manipulation of the herd of pigs by lesser demons in the account of the men of Gadarenes (Matthew 8:28-34). The fact that the serpent speaks is not an indication that animals in general, or that snakes specifically, were able to speak prior to the fall of humanity. We are told clearly in the preceding chapters that the animals were dumb, non-speaking, without higher intellect. The ability of Satan to speak through the snake is a type of antithesis to G-d’s use of Balaam’s donkey (Numbers 22:21-39). The difference being that G-d temporarily imbues the donkey with the ability to communicate its own distress, whereas Satan actually enters the snake/serpent, showing the fallen nature of his own diminished position in creation. Satan is also said to have entered Judas in a similar way when Messiah was to be betrayed (Luke 22:3). This is a spiritual exception to the natural order and not the norm. We must conclude therefore, that this is a real snake and that Satan is inhabiting it and speaking through it, thus making the serpent/snake both an actual physical snake and a living symbol of the evil one, as alluded to in John’s Revelation. Any attempt to say that the serpent is used simply in a metaphorical sense is refuted by both the following statement linking it to the other animals of the field and the latter curse, which sees a very specific outcome for the physical function of the creature known as the snake. Gen 1:1b was more shrewd, sly, cunning, naked, subtle (arum) than all (meekol) living things (chayat) of the field which had been made (asah: made out of something) by HaShem (YHVH) Elohim. The use of the Hebrew, “arum” meaning, “shrewd, sly, cunning, naked, and subtle” is a word play on the use of, “arumim” in Genesis 2:25. “Arumim”, is taken from the same root, but specifically means completely naked and is in the plural form in Genesis 2:25. This indicates a Remez (hint) that leads us to a drash (comparative teaching) regarding the nature of unity and disunity. The couple, Adam and Chavah, were naked (arumim) together, with a pure naked unity of living (Chayah): found in the complex intensity of body, mind, spirit, heart and core being (lev, nefesh). Therefore in right relationship with G-d, they were unaffected by a sinful or shrewd understanding of there nakedness. Whereas Satan, who had once been part of the unity of G-d’s creation, had now rejected a state of “arumim” innocent nakedness, and traded it for a state of, “arum” shrewdness, and naked cunning. We notice here, that Satan, as he embodies the snake, is called the most cunning of all the living things created, made from something, by G-d. Not only is Satan created, he is created from pre-existent elements (asah) and is therefore part of a secondary act of the Creator, placing him in a position that is as much subordinate to G-d as the precipitation of the waters is subordinate to Him. Gen 1:1c And speaking (vayomeir) to the woman (ha-ishah) said, “He said, Elohim, did He not, that you could eat of every tree of the garden? The Midrash Ha-Gadol paraphrases the serpent’s question this way: “Is it possible that G-d forbade you to eat from any of the trees? Why would He have created them if they’re not to be enjoyed?” This type of question is at its root, conceived of the yetzer ha-ra (evil inclination). It presumes to impugn G-d’s character and provides an excuse for sin. The insinuation is that not only is G-d being cruel and secretive, but that self-control, contrary to G-d’s Spirit at work in us, is in fact sin. The serpent (Satan) is questioning from the position of his fallen state. In spite of the fact that he has been utterly defeated in his bid to usurp G-d’s authority, he still pursues his goal by seeking to spoil G-d’s creation. We should note that he is allowed to do this, G-d remains in control. The serpent’s question is indeed, subtle, cunning, and shrewd, it leaves room for the woman’s mind to wonder and wander. So much so that she feels compelled to expound on the meaning of the original command that had been given to Adam. Gen 3:2 And saying, the woman (ha-ishah) to the serpent, snake (ha-nachash), fruit (meep’rei) trees (eytz) of the garden we may eat: Gen 3:3 But of the fruit of the tree which is in the midst of the garden, said Elohim, “Don’t eat of it, and don’t touch it, or you will die, kill, be killed. G-d had commanded Adam not to eat of the tree of the knowledge of Good and Evil (Genesis 2:16-17). Chavah, who had not heard the commandment directly, adds to the instruction by saying, “and don’t touch it”. It’s unclear why she adds the provision not to touch the fruit. Some see here an example of the Talmudic dictum that, “He who adds [to G-d’s words] subtracts [from them]” (b. Sanh. 29a). However, others see an example of the rabbinic principle that one should, “make a [protective] hedge for the Torah” (m. Avot 1:1). Either way, this additional phrase gave the snake his opening. “But sin, seizing the opportunity afforded by the commandment, worked in me all kinds of evil desires — for apart from Torah, sin is dead.” –Romans 7:8 (CJB) When we add to G-d’s word we give occasion to the evil one (serpent) to entice us into breaking it. Yeshua rebuked some of the Jewish religious leaders of his time for doing this very thing: “And He said to them, “Rightly did Isaiah prophesy of you hypocrites, as it is written: ‘This people honours Me with their lips, But their heart is far away from Me. ‘But in vain do they worship Me, Teaching as doctrines the precepts of men.’ (Isaiah 29:13) Neglecting the commandment of G-d, you hold to the tradition of men.” He was also saying to them, “You are experts at setting aside the commandment of G-d in order to keep your tradition.” –Mark 7:6-9 Gen 3:4 And speaking (vayomeir) the serpent said, to the woman (ha-ishah), “You won’t die or be killed: This is the very moment from the beginning which Yeshua was referring to when He said: “When he (Satan) lies, he speaks out of his own character, for he is a liar and the father of lies.” –John 8:44 This is a blatant unabashed act of rebellion on the serpent’s part. Satan often begins to tempt through subtle means, but, there is always a point where his real motives are seen plainly by the victim of his tempting. It is at this point that we are provided a way out by the discernment that G-d has placed in each of us by His breath (the emanation of His Spirit). Gen 3:5 For knows (yodeah) Elohim, in the day (b’yom) you consume, eat (achalchem: plural verb) from it, on account of it, you will open your eyes (eiyneiychem: plural) and you will become gods (Elohim), knowing (yodeiy) good (tov) and evil (ra). Not satisfied with simply calling G-d (his creator) a liar, the serpent continues by insinuating that G-d is also a jealous narcissist, bent on keeping good things from His creation and specifically from humanity. As is often the case, Satan manipulates the truth to facilitate his lie. It is true that their eyes will be opened to understand things they had not formerly conceived of, however, they will not become Elohim (G-d), but will become elohim (judges), having received the ability to pass a judgement of condemnation on themselves and one another. The result will be division where unity had once existed. We should notice that Satan also shrewdly suggests that the power for the knowledge of good and evil comes from the human act of disobedience and from the tree itself. This is by implication, idolatry, which shows the root of witchcraft as being born of the seed of rebellion (1 Samuel 15:23). In other words, Satan is claiming that this knowledge can be gained by us in our own strength and from power that is intrinsically linked to an inanimate tree. This is the very antithesis of the Gospel of salvation. Ultimately the question posed by Satan seeks to entice Chavah and Adam to seek independence from G-d. Tragically they become more and more convinced of the perceived benefits of self-deification. The world is full of this same ideology today as a result of this first act of sin. Knowing both good and evil is of no advantage if we are unable to discern the difference and choose to do good. G-d had been selective in giving this knowledge for that very reason. The command was a parental protection and not a spiteful act of selfishness. Gen 3:6 And seeing, inspecting, considering (v’teire) the woman (ha-ishah) saw it was good (tov) the tree (ha-eytz) for food, and that it was to the eyes desirable, the tree (ha-eytz) of wisdom, circumspection, and taking its fruit, ate, and gave also to the man who was with her; and he ate. The common pattern for sin begins prior to and runs through the act.
In seeking to become a god, Chavah, whose name means, “life” purchased death for herself. Adam did likewise. It seems that this verse is retrospectively indicating that Adam was there alongside Chavah, listening to the entire dialogue. If this is the case, he failed miserably in his role as Chavah’s partner and advocate. He could have spoken up at any time and clarified the exact instruction of G-d as he heard it, but he didn’t. While keeping silent in certain situations is admirable, remaining silent in the face of evil is despicable. We should also note that Adam could also have acted to prevent the full grown act of sin in the time between the conversation and the act of eating, thus thwarting the temptation before it could reach its goal. Adam was not deceived by Chavah, but with her. In tragic juxtaposition to the words of our Messiah, “take and eat, this is my body” Chavah, “took and ate”. The cost of her tasting of this forbidden fruit was that G-d Himself, I the person of Yeshua, would taste death for the sake of her redemption. Adam took and ate as well, led by the serpent’s lies and Chavah’s offer, rather than taking the role of leader (Rosh), head of the unity of man and woman. We should observe that this seems like a strange way to achieve deity. Both Adam and Chavah purchased the idea, sold to them by Satan, that evil is somehow beyond good. Prior to the fall they had known only the good. Gen 3:7 And the eyes opened of the two of them (sh’neiyhem), and knowing (vayeed’oo) they were naked (eiyroomeem); they stitched together leaves of a fig tree, to make (asah) themselves loin coverings. The eyes of their understanding were opened. But had they become enlightened? Their first enlightened thought was of their nakedness (eiyrumim). This form of the Hebrew root, “arum” differs from that of Genesis 2:25. Where, “Arumim” specifically means, “entirely naked” in a physical sense, “Eiyrumim” while still plural, in that it describes two separately naked individuals, none the less takes on aspects of meaning from the root (arum), such as, craftiness, shrewdness, cunning and so on. One wonders why a god should be concerned about his nakedness. The reality is that they were better off as servants of G-d than they were as gods (elohim). In the service of G-d, the body, naked or not, is a beautiful and innocent thing. However, in the satisfying of lust it becomes an object of shame. What becomes clear is that they did not die a physical death immediately. This is because the commandment of G-d explained that through disobedience to this instruction death would enter the world and eventually, they themselves would die physically. “In the day you consume from it, death will put to death, bring the killing.” –Genesis 2:17 “Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all human beings, for that all sinned:” –Romans 5:12 The death they died immediately upon eating the fruit was a spiritual death, a death that brought division between them and G-d, divorcing them from pure relationship with Him. This death was a death to innocence, purity and holiness. “To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled.” –Titus 1:15 The new knowledge they had received was both like and unlike the divine knowledge (Genesis 3:22). Derek Kidner notes that they now had knowledge like that of, “a sick man” whose, “aching awareness of his body differs both from the insight of the physician and the unconcern of the man in health.” (Genesis: An Introduction and Commentary, by Derek Kidner) As a reflection of the G-d seeded goodness that was still within them, they made garments to cover themselves, showing that they were at least in part, remorseful. The fact that this was a right action is affirmed by G-d’s covering of them in verse 21. It was however, a futile attempt at covering, because without the shedding of blood there can be no remission of sin. Thus we see that the human being is unable to redeem himself through his own efforts. “For the nefesh (entire being) of the flesh is in the blood, and I have given it to you on the altar to make atonement for your nefesh (entire being); for it is the blood by reason of the nefesh (entire being) that makes atonement.” –Leviticus 17:11 “And according to the Torah, almost, all things are cleansed with blood, and without shedding of blood there is no forgiveness.” –Hebrews 9:22 Gen 3:8 And hearing the voice, sound (kol) of HaShem (YHVH) Elohim walking (meet’haleikh) in the garden in the spirit, wind, breath (Ruach) in the day (ha-yom): and they withdrew to hide, the man (ha-Adam) and his wife (ishah) from the face (meepenei) of HaShem (YHVH) Elohim amongst the trees of the garden. The Targums of Onkelos and Jonathan paraphrase this verse as: "The voice (kol) of the Word (D’var, Memra) of HaShem Elohim" This is consistent with the teaching of John’s Gospel (John 1:1). One asks, aside from metaphor, “When does a voice walk?” The answer, “When He is the Word of G-d.” This is confirmed by the third person of the unity of G-d, seen in the subsequent phrase, “in the Spirit”. The Hebrew, “Ruach” is the same word used of the Spirit of G-d brooding over creation. Therefore we see the Father (YHVH), the Son (Kol: voice; D’var: Word; Memra: Word essence), and the Holy Spirit (Ruach) in restorative action as Elohim (G-d, intense and complex), approaching and calling out to humanity, Adam and Chavah. G-d shows His ahavot (love), rachamim (mercy) and chesed (grace) in the way He responds to the sin action of Adam and Chavah. Notice that He doesn’t come to them in the moment of their sin but waits, allowing them time to consider what they’ve done and act in repentance. Only when they have made a futile attempt to isolate themselves from Him by hiding among the trees that He created, does He walk through the garden, seeking them out. Gen 3:9 And called (vayeekra) HaShem (YHVH) Elohim to the man (ha-Adam), and said “Where are you?” The Jerusalem Targum says, “The Word of HaShem Elohim called…” It is G-d with us (Emmanuel, Yeshua) Who comes to us in our need for reconciliation. Why does G-d ask us rhetorical questions when we sin and are isolated from Him? He asks them for our sake. The questions doesn’t mean, “Where are you, I can’t find you”, to the contrary, it means, “Where are you, do you know?” The answer to the question in this verse is, “We’re out of right relationship with You, we’re lost in our own enlightenment, we’re ashamed and naked with the nudity of disunity and self-harm. We know we can’t hide from You, but we’re desperate to hide anyway, because we realize that You are Holy and that we have become defiled through our rebellious actions.” Gen 3:10 And he (the man) said, “Your voice, sound (kol) I heard in the garden, and I was afraid, put in fear, in dread, because I was naked (eiyrom: singular); I withdrew and hid. The Targums of Onkelos and Jonathan read, “I heard the voice (kol) of Your Word (D‘var, Memra)”. The Hebrew, “eiyrom” (naked, crafty) is in the singular form and denotes a different type of nakedness from that which Adam had experienced prior to his sinning. He has realized that the knowledge of actions that dishonour the body has caused a divide between G-d and himself. His nakedness is now crafty and rebellious and Adam recognizes that this means he is unfit to be in the presence of G-d, Who is Holy, perfect, without sin. Adam’s attempt at hiding shows that he understands the need for covering. However, the covering he has sought is not sufficient to reconcile him to a pre-fall relationship with G-d. Adam’s admission of fear is poignant. This is the first mention of fear in the Scriptures and shows that fear is a consequence of sin. While the Hebrew, “yare” can mean reverence, it is more heavily weighted here, taking on elements of dread and terror. This fear is the fear of the righteous judgement of G-d. John explains this in his first letter: “There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love.” –1 John 4:18 Gen 3:11 And He (G-d) said, “Who told you (singular) that naked (eiyrom: singular) are you? From the tree I commanded you not to eat, have you eaten?” Again, the question is meant to help Adam consider his own position and the mechanism that bought him to this place. G-d knows the answer, therefore the question is, “Did you receive this knowledge from your creator?” Gen 3:12 And speaking, the man said, “The woman (ha-ishah) whom You gave to be with me, she gave me of the tree, and I ate. Rather than accept his own guilt and admit the leading role he played in this sin, Adam chooses to blame his wife Chavah. This has become the fall-back position of every human being throughout the ages when caught in sin. In fact the sages of Judaism say of this verse, that the Hebrew verb, “okeil” is in the future tense, reading, “And I ate and will eat again”. If this reading is correct, Adam was not yet at a place of true repentance before G-d, making his blaming of Chavah even more sinful. By blaming Chavah, Adam insults G-d directly because Chavah is G-d’s gift to Adam. In effect, Adam is saying, “You gave me the woman who encouraged me to eat, therefore You’re responsible for my sin.” Gen 3:13 And saying HaShem (YHVH) Elohim to the woman (ha-ishah), “What is this that you’ve fashioned, made, done (asah)?” And speaking, the woman said, “The serpent (ha-nachash) beguiled, deceived me, and I ate. Once again the question of G-d is rhetorical. It is abundantly clear what Chavah has done, G-d is giving her the opportunity to confess and show repentant action. G-d’s attributes of love, mercy and grace continue to form the greater narrative of this historical account. It is interesting to note the play on words regarding the Hebrew root, “asah” meaning to make or form from something. When G-d says, “What is this that you’ve (asah) made from something” He is drawing Chavah’s attention to the fact that sin is an invasive and destructive construction, an improper use of creation that leads to the forming of a deformity, an abomination. Thus when humanity makes (asah), we often cause deformities in the creative order. We’re unable to bara (create from nothing). Therefore we are faced with the choice to make something good from what G-d has provided in honour of Him, or to make something perverse in rebellion against Him. Everything we think, say and do is an act of worship, we’re either worshipping G-d or we’re worshipping someone or something else. That someone may even be ourselves. Following her husband’s lead (now he’s leading), Chavah chooses to blame the snake rather than accept her own role in this sinful act. The commandment not to eat of the fruit had been given only to Adam, however, Chavah was clearly aware of it because she explained to the serpent that she knew not to eat of the fruit. Again, like Adam, Chavah speaks using the same verb tense, “And I ate and will eat again”. Gen 3:14 And speaking, HaShem (YHVH) Elohim said to the serpent (ha-nachash), “Because you have fashioned, made, accomplished, done this, cursed are you above all dumb, not having higher intellect, beasts, and above the animals of the field; upon your belly you will walk, move (halakh), and dust, powder, ashes you will eat all the days of you living: G-d doesn’t ask the serpent any questions. G-d asks questions of those who are redeemable, those who might learn and grow toward reconciliation. The serpent had firmly fixed his goal of usurping G-d’s authority and hence forth had no intention of returning to the love of G-d. This is not to be understood as some kind of, “how the snake lost its legs” fable. The curse is made against the serpent Satan, and the physical nature of the snake, which has now become the symbol of satanic and demonic power. The crawling, or walking on the belly, is now symbolic of the act of rebellion accomplished by Satan. Just as the rainbow, which already existed prior to the flood, became a symbol of the covenant promise of G-d, so to the snake, which slithered prior to the curse, has now become a symbol of the death that has resulted from sin. The dust, which will be pronounced as the symbol of human death, will be the food of the serpent. This is an allusion to the second death, when Satan will be thrown into the lake of fire and eternal punishment at the end of time (Revelation 20:10). Gen 3:15 And enmity, hatred (v’eiyvah) I will put between you (serpent) and the woman (ha-ishah), and between your seed and her seed; He (Hoo) shall crush, strike, bruise your head (rosh), and you shall strike, bruise his footprint, heel, footstep (akeiv). One need not be a scholar of the Brit Ha-Chadashah (NT) in order to see the Messianic significance of this passage. The pronoun describing the woman’s seed is singular, an individual is being spoken of here. That individual is clearly the Messiah Yeshua, Who through His death on the cross, crushed the serpents head of power, thus as the second Adam (1 Corihthians 15:45), Yeshua freed humanity from bondage to death. The heel represents Yeshua’s humanity, connection to the earth, which, for a short time was bruised by temporary death. Isaiah the prophet speaks of the Messianic child saying: “Therefore HaShem Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel (G-d with us).” –Isaiah 7:14 The Midrash Ha-Ne’elam sees here the common plight of every Jew in his struggle against the evil inclination (yetzer ha-ra). The serpent is said to seek to seduce the Jew into trampling on the commandments with his heel, but the Jew can overcome by using his head (the supposed seat of the Torah). Unfortunately this interpretation neglects the fact that we cannot redeem ourselves, not even through Torah observance. It is the goal of the Torah, the true Head, Yeshua alone, through Whom we are able to resist the serpent and be set free from bondage to death. “When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having cancelled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.” –Colossians 2:13-15 (NASB) For the believer there is this promise from G-d for the final crushing of Satan’s (the serpent’s) head beneath our feet: “The God of peace will soon crush Satan under your feet. The grace of our Lord Yeshua be with you.” –Romans 6:20 “But when the fullness of the time came, G-d sent forth His Son, born of a woman, born under the Torah,” –Galatians 4:4 The seed of the woman is only seen as corporate through the drash (comparative teaching) of Rav Shaul (Paul) in Romans 16:20, as a result of its singular application to the Messiah Yeshua, as alluded to in Galatians 3:16. “Now the promises were spoken to Abraham and to his seed. He does not say, ‘And to seeds,’ as referring to many, but rather to one, ‘And to your seed,’ that is, Messiah.” –Galatians 3:16 Gen 3:16 To the woman (ha-ishah) He (G-d) said, I will greatly (ha-r’bah) make great, multiply (ar’beh) your pain, hardship, sorrow, toil (b’etzev) and your conception, pregnancy; in pain, hardship, sorrow, toil (b’etzev) you shall bring forth children, sons (B’neeym); and toward your husband will be your desire, longing, craving, stretching out after, overflowing, devouring (t’shookateikh), and he shall rule, have dominion, reign over you. We should note that there are two separate punishments here. First there is the hardship and toil of life in general, which corresponds to Adam’s hardship and toil in the following verse. Then, following the determiner, “and” there are the hardships associated with pregnancy, birth and child rearing. While the punishment is clearly issued by G-d and the implementation performed at His command, we should note that the third phase follows an, “and”, meaning that Chavah’s desire to both bond with and seek to control her husband is a consequence, a natural negative reaction which corresponds to her sinful action. The product of which will be her husband’s need to exercise his authority over her in an unreasonable way. “But women will be redeemed through child bearing…” –1 Timothy 2:15 The pain and hardship of child bearing will in one instance at least, result in the redemption of humanity. 1 Timothy 2:15 refers to the birth of the Messiah, in reference to women kind, represented in Miriyam (Mary) the mother of Yeshua. Gen 3:17 And to Adam He (G-d) said, Because you hearkened, listened to, obeyed the voice (kol) of your wife, and ate of the tree, of which I commanded, instructed you, saying, don’t eat of it: cursed is the ground (ha-adamah) for your sake, on account of you; in in pain, hardship, sorrow, toil (b’etzev) shall you eat of it all the days of your life, living; G-d shows great mercy in cursing humanity’s realm rather than humanity itself. The consequence of Adam and Chavah’s sin is death, but G-d is already showing His merciful plan for redemption, even in the way He pronounces punishment. Adam is punished based on the fact that he listened to and obeyed a voice other than G-d’s. It’s a mistake to make the woman the focus of Adam’s sin. Adam’s sin is the result of failing to obey G-d alone. He had heard the kol (voice) of HaShem directly and had forsaken it for the kol (voice) of another creature. Like the woman, Adam forsook the creator for the sake of the created. Or Ha-Chaim observes Adam’s sin by noting that, “He succumbed to her voice without examining the content of her words.” This is a challenge to us all. We are often too quick to receive what our itching ears want to hear, failing to take the time to discern whether what our ears want to hear is what G-d wants for us. Adam’s failure to listen to G-d was not his only error, he also acted on the direction of another in opposition to G-d. His action in eating the fruit seals the cycle of sin, bringing it back on the head (Rosh: first human, Adam) and thus bringing death to all humanity. “Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned.” –Romans 5:12 Gen 3:18 And thorns and thistles shall sprout, spring forth, grow up; and thou shalt eat the herbs, grains of the field, plain; Thorns and thistles are signs of the neglect of humanity in our failure to protect and nurture the creation as in the days prior to sin and death. “I passed by the field of the sluggard And by the vineyard of the man lacking sense, And behold, it was completely overgrown with thistles; Its surface was covered with nettles, And its stone wall was broken down.” –Proverbs 24:30-31 For the Lord’s indignation is against all the nations,… For the Lord has a day of vengeance, A year of recompense for the cause of Zion… Thorns will come up in its fortified towers, Nettles and thistles in its fortified cities; It will also be a haunt of jackals And an abode of ostriches.” –Isaiah 34:2, 8, 13 This verse also shows the stark contrast between the luxurious fruit of the garden of Eden and the seed grown in the difficult soil of the sin affected earth. Gen 3:19 In the sweat of your nose, face (apeiykha) shall you eat bread, grain, food (lechem), at a far off time you will return to the ground (ha-adamah) from which you came from, were taken from: for dust thou art, and unto dust, dry earth, powder, mortar (aphar) you are and to dust, dry earth, powder, mortar (aphar) return (tashoov). The implication of this verse is that death itself is a natural consequence of sin and a life alienated from G-d’s eternal life giving Spirit. Gen 3:20 And calling, the man (ha-adam) named his wife Chavah (life, living); because she became mother (Eem) of all human life (Chai). Adam concludes his role as designator of titles for G-d’s creatures by naming the glory of creation, his wife Chavah. Chavah’s name is synonymous with the Hebrew Chayah (life), therefore her name means, “living” and more specifically, “the mother of all living”. More importantly through her greater offspring she will become the mother of the Life Giver Yeshua, just as Avraham is the father of all who are redeemed through faith (emunah), Chavah is the mother of all who are redeemed through the Life Giver Yeshua. Gen 3:21 And fashioning, making (asah) HaShem (YHVH) Elohim, for Adam and for his wife, garments of hide, skin (or) to wear. The Hebrew, “Or” is used to describe both skin and animal hide, however in this context it cannot refer to human skin, given that the human form had been completed and called exceedingly good. Therefore the best translation is, “hide” as referring to an animal hide. This means that animals were sacrificed in order to make these garments, thus alluding to the requirement of blood for the remission of sin. This is also an indication of the future sacrifice of the Messiah. “For the nefesh (entire being) of the flesh is in the blood, and I have given it to you on the altar to make atonement for your nefesh (entire being); for it is the blood by reason of the nefesh (entire being) that makes atonement.” –Leviticus 17:11 “And according to the Torah, almost, all things are cleansed with blood, and without shedding of blood there is no forgiveness.” –Hebrews 9:22 Gen 3:22 And speaking HaShem (YHVH) Elohim said, “Behold, the man has become as one (achad), on account of knowing good (tov) and evil (evil): and now, lest he put forth his hand, and take also of the tree of living (eytz ha-chayim), and eat, and live (chai) for ever (l’olam): This verse can also be read, “Behold, the man has become like a unique one among us” meaning he has become unique among the terrestrial creation just as G-d is unique in all creation. G-d cannot allow Adam and Chavah to remain as partakers of the tree of life. This is for their own good because in the arrogance of their sinful state they will become progressively wicked until they reach the heights of Satan’s wickedness, thus forsaking all hope of redemption. By forcing them from the garden, G-d is protecting them from themselves and making a way for their reconciliation to Him. In the future through Messiah, G-d will again and forever make the tree of life available to redeemed humanity in the Olam Haba. “In the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the sustaining of the nations.” –Revelation 22:2 Gen 3:23 Therefore sent away HaShem (YHVH) Elohim, from the Garden of Eden, to till the ground (ha-adamah), the man (ha-adam), from where he was taken. Gen 3:24 And He (G-d) drove, divorced, put away, cast out, thrust the man (ha-adam); and setteled, placed him to the east of the garden of Eden, the Keruvim (angelic beings, Mighty Approacher), and a flaming, blaze (l’haht) the sword(ha-Cherev): which turned, overthrew in every direction (ha-meet’hapechet), in order to guard, keep the way (et-derech) of the tree of living (eytz ha-chayim). G-d drives humanity out of the garden because of His great love for us. Having received the knowledge of good and evil and having professed, “I ate and will eat again”, Adam and Chavah were in danger of continuing to sin, eventually becoming like Satan, who had chosen to be unredeemable. Thus G-d, out of love for Adam and Chavah, drove them away from the garden and the tree of living. This was a disciplinary action that would bring them to repentance and salvation through the shedding of His Son’s blood, His death and resurrection. The love, judgement, mercy and grace of G-d are then placed in both literal and symbolic form at the eastern entry to the Garden of Eden. The Kerubim (Mighty Approachers) who are latter described in Solomon’s Temple within the Holy of Holies (1 Kings 6:23-28: 2 Chronicles 3:14) and then in Ezekiel’s vision during Israel’s exile (Ezekiel 1:5-10), will find their ultimate physical and symbolic fulfilment as part of the resurrection. The two malakhim (messengers: angels: kerubim) standing at the head and base of Yeshua’s grave in John 20:12, are there in place of the ark and mercy seat. In the first century CE there was no ark in the Holy of Holies of Herod’s Temple. The curtain to the Holy of Holies was torn at the death of Yeshua to reveal an empty Holy of Holies, and at His resurrection the mercy seat was illuminated over the grave clothes of the Messiah in order to show that access to the heavenly Holy of holies had been granted to all who would accept Messiah’s redeeming sacrifice. The kerubim of Eden therefore, were a foreshadowing of the kerubim (malakhim) of the resurrection. They stand as guardians surrounding the mercy seat. The fire that isolated above the gap between them is a representation of the Divine presence, K’vod, Shekhinah, glory of G-d and the sword is the sword of judgement and Divine justice. This tragic account thus ends with a symbolic proclamation of the greatest hope of all. The hope of eternal glory through the redemptive work of G-d in His Son Yeshua. This is not a story of G-d’s vengeance, but a story of His all surpassing love and redemptive plan for humanity. © 2016 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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