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
In the beginning of this parashah we find that Isaac pleaded to G-d on behalf of his barren wife that she would become pregnant. The initial barrenness of the matriarchs teaches us that G-d alone intercedes when we pray and that He is the only One who creates new life. G-d has a plan for each of us, and he will provide everything we need to accomplish the specific task to which we are assigned. But G-d also wants us to ask, seek and knock as Yahshua taught us in Matthew 7:7-8: ” Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives, the one who seeks finds; and the one who knocks, the door will be opened.” Isaac learned that G-d may choose to hold his answer for a time in order to deepen our insight into what we really need and hopefully align it with G-d’s Torah if we start out with a request that serves only the animal soul of self-gratification. A delay in G-d’s answer may also be for the purpose of broadening our appreciation for his answers, or to allow us time to mature so that we may use his gifts more wisely for his glory.
G-d sometimes delays his answer to build our trust in Him that he will answer in his time, not ours. Usually the response is completely different or happens in a different way than we expect in our finite minds. There is always a deeper spiritual component to G-d’s provision just as we learn in Rivkah’s pregnancy.
The next section of our parashah describes the birthright that by rights was given to the firstborn son. This was no trivial honor. It included a double portion of the family inheritance with the honor and responsibility to assume the role of the family leader at the right time. The oldest son had the option of selling his birthright or give it away, but this would result in the loss of family wealth/possessions and his eventual leadership position.
The problem with Esav relinquishing his birthright was not as much in the fact that he traded it away, but the way in which he did so. There was a total disregard for the spiritual blessings that he would have had in the future. Not only did he trade his birthright away, but he did it without forethought, for instant gratification received through a bowl of lentils/red pottage. He acted in a way that is consistent with the animal soul in us humans that must be controlled throughout our lives. Esav acted on impulse with no regard for the long-term consequences of his action. We can almost “feel” the exaggerated comment regarding his hunger “Please let me gulp down some of that red stuff-that red stuff! For I am famished!” In other translations the statement reads ” For I am dying of starvation,” and “I am fainting!” This thought mistakenly served as a justification and rationalization of his demand and the futility of a birthright if he were indeed starving anyway! (Gen. 25:32) His perception of the situation magnified the urgency of getting food immediately, no matter the long-term consequences for his and his family’s future.
The Abimelech mentioned in Chapter 26 was not the same Abimelech that Avraham encountered (Gen. 20-21) but he was the king of the Philistines who have been Israel’s enemy throughout history. This fact is borne out by examining the conflicts in the Middle East over time, especially between the Philistines who settled in Palestine, and Israel that we are witnessing today.
The Anakim who are also perpetual enemies of Israel are fierce warriors as are the Philistines/Palestinians. The Anakim are said to be the ancestors of the Philistines. As described in Numbers a3, the Israelite spies who reconnoitered the Land of Canaan were terrified by the site of giant beings, including the Anakim. Goliath of the Philistines was believed to be the progeny of the Nefilim. The Anakim were descendants of Anak. Joshua 15:13 states “Arba was the forefather of Anak.” The Anakim were the giants who descended from Anak. Kiriath Arba, also known as Hebron, was located in Judah and part of the Land of Canaan. Easton’s Bible Dictionary identifies the Anakim as “a remnant of the original inhabitants of Palestine before the Canaanites, a Cushite tribe from Babel, and of the same race as the Phoenicians and the Egyptian shepherd kings.” So it should not be surprising that Isaac was afraid when he encountered men who asked about Rivkah.
This encounter with one of the Israelites worst enemies was not by accident. When examined from the PaRDeS method of research, we find that although King Abimelech was “nice” to Isaac, I submit it was only because G-d kept his promise to be with him and bless him. Although the prophetic blessing of making his descendants as numerous as the stars in the sky and giving them “all these lands” (Gen. 26:2-4) which will be fulfilled in the not-so-distant future, there was also an immediate blessing of protection when Abimelech realized Rivkah was Isaacs wife (Gen. 26:8-11).Also notice that G-d told Isaac to live as foreigner in the land. This was and is a perpetual command not to assimilate with the world described as Mizraim which is the Hebrew word for Egypt and its people. In the context of separating ourselves from the worldly way of living, Egypt is used as the example. This is alluded to in the broadest sense in genesis 26:2: “Do not go down to Egypt but do as I tell you. Live here as a foreigner here in this land.” Again let me emphasize that this is not a dictate to hate the country of Egypt and/or the Egyptian people. Egypt/Mizraim is a paradigm of secular living that is present throughout the world and is in direct conflict with G-d and His Word.
Today we are called on to live as strangers in a strange land which is this world. We are to live in this world but not to be of this world. We are given all we need to accomplish this life-long task to set the example for others to follow just as the Israelites and the disciples were commissioned to do. The many ways we are to accomplish this are sprinkled throughout G-d’s Torah and it is our responsibility to ask, seek, and knock (Matt. 7:7-8). Just as the patriarchs, matriarchs, and others whose lives were guided by G-d endured a plethora of diverse trials and hardships before realizing the blessings for loving G-d with all their hearts, souls, and might/resources, true believers are destined for the same pattern of progression toward a saving relationship with YHVH/Yahshua. It all goes back to the definition of a true believer who will without a doubt go through the fire before total refinement is achieved. The definition of a true believer is found in John 14, Romans 2-3, and the 7-Fold Witness in the Book of Revelation. That is, a true believer must carry the testimony of Yahshua and guard the Commands of G-d. For more on this teaching go to http://www.rabdavis.org and click the link for “teachings.” The title of the lesson is “The Definition of a True Believer.” May it be so for you and me.
Haftarah: Mal’akhi (Malachi) 1:1-2:7
Our haftarah begins with “A prophecy, the word of Adonai to Israel through Mal’akhi: ‘I love you,’ says Adonai. But you ask, “How do you show us your love?” Adonai answers, “Esav was Ya’akov’s brother. Yet I loved Ya’akov but hated Esav. I made his mountains desolate and gave his territory to desert jackals. Edom says, “We are beaten down now, but we will come back and rebuild the ruins.” Adonai-Tzva’ot answers, ‘They can build, but I will demolish. They will be called the Land of Wickedness, the people with whom Adonai is permanently angry. You will see it and say, ‘Adonai is great, even beyond the borders of Israel.” The scripture continues to describe why Adonai hates Esav and his descendants, and that Edom will ultimately be destroyed. By the way, the Catholic Church is from the line of Edom! This prophecy is borne out in the B’rit Chadashah (Refreshed, renewed Covenant).
We must also understand that G-d’s definition of hate encompasses much more that we can easily understand with our finite understanding of G-d. Just as G-d allowed Pharaoh to harden his own heart as G-d tested Pharaoh in the Exodus narrative, G-d allows us the same choice to accept or reject G-d and His Word/instructions/laws.
The second chapter of this haftarah addresses the fact that Israel cannot achieve greatness just because Edom will be destroyed. Israel had and has its own problems. The priests had turned their service into an insincere practice, offering second rate sacrifices while saving the best for themselves. Finally, Malachi exhorts the Priests to live up to their calling, their responsibilities as role models and teachers. Only then can they pull the people to a higher level of spirituality. This is true of all leaders- they have the responsibility to teach and lead by example. Furthermore, any true believer must set an example of how G-d wants us to relate to Him and to our fellow human beings.
B’rit Chadashah: Romans 9:6-16
In this chapter of Romans we have additional support for that which G-d as our Sovereign King ordained in our parashah; that Isaac was the son of promise, and that Esav will serve Yaakov when all is said and done. G-d reminds us through Sha’ul (Paul) who was speaking to the Messianic community in Rome that He loved Yaakov but hated Esav because of his free-will choice to stray from G-d’s commands. We must understand that G-d knew how Esav would choose to live his life and reject his birthright. G-d did not predestine Esav’s choices.
Sha’ul addresses those who say G-d is unjust in His choices by reminding us that G-d has pity and mercy on whomever He chooses, and this is not dependent on our desires or efforts. Our purpose is to glorify Him, not ourselves. This narrative hopefully humbles the believer’s heart with the truth that while we are commanded to love the L-rd our G-d with all our hearts, souls, and might. The final determination of our eternal disposition is His, Adonai Tzva’ot, Melech HaOlam.
Shabbat Shalom,
Rabbi Tamah Davis- Hart