Beth Elohim Messianic Synagogue
Parashah #6: Tol’dot (History) B’resheit (Genesis) 25:19-28:9
Haftarah: Mal’akhi (Malachi) 1:1-2:7
B’rit Chadashah: Romans 9:6-16
Today we are going to delve into the character and symbology of Jacob and Esau. There are so many learning opportunities when we prayerfully and humbly discover the “hologram” (infinite depth) of G-d’s Torah that we are astounded with wonder and awe as the Ruach HaKodesh reveals new information, understanding, and wisdom from above with which to apply the new information to our lives. It matters not how many times we read G-d’s Torah. The critical point is understanding G-d’s Word. Let’s start today’s voyage.
This parashah describes the birth and early years of Jacob and Esau; Jacob representing the G-dly line and Esau the animalistic, selfish line from which Edom will arise to taunt Israel until destroyed (Ezekiel 25:14).
The struggle within Rivka’s womb and the continuing rivalry between Jacob and Esau illustrates the physical struggle between the two but may be said to also symbolize the struggle all humans face on a daily basis between our animal, selfish part of our brains, and our moral compass guided by the Ruach HaKodesh. Yahshua knew we would go through life with this constant challenge to overcome humanistic behaviors and attitudes. Through His sacrifice, we are given a “new nature” which does not erase our natural humanistic desires but provides us with the strength to overcome them in favor of G-dly choices (2 Corinthians 5:17; Ephesians 4:22-24; 1 John 5:18).Ephesians 4:22-4 states this truth to the point: “ To put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of G-d in true righteousness and holiness.”
We can easily see where Esau and Jacob fit into this description of our natural selfish attribute, the ability through Yahshua’s sacrifice to consistently overcome it, and that to ignore the truth of our sinful condition will unequivocally result in following the paradigm of evil. This reality is a daily struggle within our souls and minds as HaSatan walks around “like a roaring lion, seeking someone to devour. Peter warns us to “be sober-minded and alert (1 Peter 5:8).
Rivkah had a difficult time carrying the twins with the constant struggle in her womb. The pain was so intense that she inquired of G-d way she should go on living. Adonai’s response is written in poetic form and is written in four direct phrases. Red: This refers to a ruddy complexion. The Hebrew term “admoni” is also used in an admiring way in descriptions of David (1 Sam. 16:12,17:14).
Like a hairy mantle/coat (25:25): Hariness was taken as a popular sign for crudeness, insensitivity, and vulgar. The Hebrew word sair (hairy) is a wordplay on Seir, the name of Edom, associated with Esau. Esav: “The mantled one.” This may have come from the Arabic verb ghsw “to cover or envelop.” Looking deeper into this term, it could also possibly symbolize the pervasiveness of Esau’s selfish nature. Holding onto the heel: This is usually understood to me an attempt to thwart the birth of Jacob; an initial attempt by HaSatan to prevent G-d’s plan for the Jews and mankind in general from coming to fruition. Ya’akov: This name is derived, by folk etymology from the Hebrew noun akev “heel.” In reality, the Hebrew name Ya’akov stems from a Semitic verb “to protect.” From his conception, in its origin, the name Jacob is a supplication for divine protection of this newborn in the G-dly line.
The continued war in the Middle East serves as a quintessential example of the pervasiveness of HaSatan’s attempts to destroy G-d’s people and deny them G-d’s promises. Edom, Amalek, Hezbollah, Hamas, and all of the associated anti- Israel organizations are simply tentacles of HaSatan borne out of evil. The common thread is the goal to exterminate not only Israel, but anyone who supports her or follows the G-d of Abraham, Isaac and Jacob. The description of Esau as a hunter and one who lives by the sword (Gen. 27:40) reflects a very early stage in Edom’s history and by default the paradigm of hate and evil. Hunting as a way of life was looked down upon in ancient Israel, where sacrifice was restricted to domesticated animals. By contrast, Jacob was a mild man who did not carry weapons (Gen. 25:27-8). The description of Jacob as one who stayed in the tents indicates he was a man of study, perhaps a pastoralist.
Jacob exited from the womb holding onto and grasping Esa’s heel. This may symbolize that he would replace Esau as the first son as Adonai told Rivkah that the older will serve the younger.” He also told Rivkah that these twins would be rivals from their birth (Gen.25:23). Again, the continued Mideastern conflict between the Arabs, Palestinians (Philistines), and others testifies to the truth of Adonai’s statement to that effect. Jacob was G-d’s chosen; the one who would receive the promises made to Abraham, both the promised land and the promised seed. Jacob’s progeny gave rise to the nation Israel:
“Blessed be the L-rd, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant” (1 Kings 8:56).
“The works of his hands are verity and judgment; all his commandments are sure” (Psalm 111:7).
“For I am the L-rd: I will speak, and the word that I shall speak shall come to pass; it shall no more be prolonged; for in your days, O rebellious house, will I say the word, and will perform it, saith the L-rd G-d” (Ezekiel 12:25).
“For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matthew 5:18).
“Heaven and earth shall pass away: but my words shall not pass away” (Luke 21:33).
I encourage the reader or listener to read Jeremiah 30:1-31 with special focus on verse 11 and 17 in chapter 30.
In contrast, Edom who was a descendent of Esau and a perpetuation of the anti-Torah line through an Amalekite mindset will be destroyed; Exodus 17:14; Numbers 24:18-19; Deuteronomy 25:19; Jeremiah 49:18-20.
Haftarah: Mal’akhi (Malachi) 1:1-2:7
This haftarah provides supporting evidence that Edom will be destroyed. That is ALL forms of evil which fall under the “umbrella” of Amalek, Edom, and all of the anti-Israel organizations that carry out evil intent against any true believer in the G-d of Abraham, Isaac, and Jacob. Adonai gave His words to Malachi to prophecy to Israel that Edom will not succeed in destroying G-d’s people. But from verse 6 in Chapter 1 to the end of our haftarah Adonai gave a very strong warning against the kohanim who were offering less than perfect animals, even accepting them from some of the people in the first place. Adonai compares this detestable behavior and polluted sacrifices and offerings to pure sacrifices and offerings given by other nations; nations who have not received the specific blessings He bestowed upon Israel. True Israelites are to set the example of how we are to relate to G-d and man, yet these kohanim showed no respect to the G-d they professed to love and serve, much like the majority of people in our world today. Specifically, many living in America, a nation that has been blessed second only to Israel, act in the same way as the corrupt priests; offering less than the best animals for sacrifices and offerings. In modern society this disregard and disrespect for G-d comes in the form of changing the Sabbath, giving man the power to absolve sins; both of these actions taken by the Catholic Church; non-observance of G-d-given festivals, instead relishing pagan festivals of Christmas, Easter and Halloween among others, disregarding the dietary laws, and neglecting to tithe on all increase. These behaviors and attitudes demonstrate a blatant disregard for the one true G-d and Creator of the universe.
Adonai which is used to encompass G-d’s sovereignty as Master and L-rd “draws a red line” that the corrupt kohanim were instructed to take seriously. Adonai told them that their blessings would be turned to curses, their seed would be rejected, dung from their festival offerings would be thrown in their faces, and they would be carted off with it (Malachi 2:1-4). How much more will those who reject G-d’s Torah suffer if they do not repent, learn, and follow the G-d of Abraham, Isaac, and Jacob? Scripture is very clear on the answer to this question. I encourage the reader/listener to research this subject while it is still day (Isaiah 55:6; Zephaniah 2:1-3:7).
B’rit Chadashah: Romans 9:6-16
G-d has the final say on how his promises are defined and how they will be carried out. Though it may seem self-explanatory as to what the “seed of Avraham”means, G-d made it clear that what is to be called “your seed” will be in Isaac, not in Ishmael of whom the same word ‘seed” is used in the Tanakh (Gen. 21:13), but not in connection with the promise. Many Muslims claim that the Land of Israel belongs to the Arabs based on the word “seed” used to refer to Ishmael also. However, these verses in Romans clearly refute that claim in addition to the promise made to Avraham in Genesis.
In verses 10-13 we see another demonstration of G-d’s sovereignty independent of anything humans can do. Jacob and Esau were Rivkah’s children, whereas the fact that Ishmael’s mother was Hagar and Isaac’s was blessing as the son of promise. Furthermore, there can be no correct position that there was more deservedness on the father’s side because both were conceived at the same time by Isaac. The Greek word koite does not mean that both had the same father, but that they were conceived during the same intimate act.
G-d’s decision to choose Jacob over Esau contradicted the social and cultural norm of the time. That is, stating that the older would serve the younger. This is consistent with G-d’s pronouncement made centuries later that “Ya’akov I loved but Esav I hated” The word hated used here is a relative term meaning that Esav we loved less (see Luke 14:26). This is a quote from Malachi 1:2-3 in which the context shows that it looks in retrospect to Jacob and Esav, and forward to their posterity as G-d punished and will eventually destroy the Edomites and Edom; a people partly descended from Esav (Deut. 2:4).
The reality that G-d can hate (v.13; Psalm 139:21-2) and that it may seem to those who do not understand Hebrew, one may argue that G-d is not just. Sha’ul (Paul) addressed this very concern as he spoke of G-d’s sovereignty and justice. He said “Heaven forbid! (Rom 3:4).” He is the Rock, his work is perfect; for all his ways are justice, a G-d of truth and without iniquity, just and right is he (Deut. 32;4).
Shabbat Shalom,
Rabbi Tamah Davis-Hart