Toldot: B'midbar Ministries

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    Twledh:Generations

    Breshiyth 25:19-28:9 Haftarah Mal.1:1-2:7Etz Chayeem Hoo (He Is a Tree of Life)

    Yeshua is a tree of life to those who take hold of Him, and those who

    support Him are praiseworthy. His ways are ways of pleasantness and all

    of His paths are shalom. Bring us back YHVH to You, and we shall come,renew our days as of old.

    To begin, let us first read the haftarah portion found in Malachi 1:1-2:7.

    Here I believe well answer many of the questions we have yet to consider that will

    come to pass as we study through this weeks Parsha, Tol-dot, otherwise known as

    Generations.

    As we prepare to study this portion well observe a great many

    characteristics that give us a view into the type and personality of the people God

    uses to bring about His purpose. According to Rabbinic commentary in Stones

    Edition Tanach, Isaacs key character trait was said to be gevurah, or strength

    because one requires strength to differentiate between good and evil. However,

    within the reading of the parsha we observe what may appear to be somewhat of a

    contradiction to this since repeatedly witnessing the absence of any correctivemeasures toward his eldest son Esau as he spends all his time hunting game and

    feeding it to Isaac as his means of approval.

    In the final analysis we see Rebekah was wise in that she was able to

    influence her husband to do what was correct without having to tell him what to

    do. Isaac was wise enough to humble himself and listen to his wife Rebekah, and

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    advised his son Jacob rightly even after learning that he had been deceived. Here

    we have another case-in-point where Adonai speaks through the wife to help the

    husband keep on course for fulfilling Gods plan for their lives.

    There is some wordplay in the comparison between the two brothers, Jacob andEsau. Esaus other name Edom, means Fully, or complete. Jacob we learn, bu t

    for much different reasons, also is said to be complete as well. One of the most

    tragic lessons we see is for one to spendwaste even, a lifetime being passionate,

    even exceptionally gifted at something, and yet being exceedingly in error. The

    sages say that Isaac and Rebekah produced two sons; one became the

    personification of righteousness and the other of wickedness, and the parents had

    to make the distinction so that the nation of Israel would be pure. Here we will

    explore some of the pivotal truths The Father has established in the family of Isaac,

    that speak into our personal families and lives today.

    In the opening we begin with observing Abraham going on to remarry

    Keturah, a Canaanitish woman and she gave birth to several children for Abraham.

    We also have a record of the children of Ishmael as well. I am not going to stay

    here, as it is not in our interest at this time, but may later be worthy of some

    investigation for a future study.

    What we do see in the beginning of this parsha is Gods people struggling

    again with barrenness. Now we have addressed this in the previous parsha as we

    sought understanding for Sarah concerning the very same issue. What we see here

    is the stigma man attaches to such a condition, but in truth, weve already

    established, this was a sign, orwonderfrom The Father to demonstrate His favor,

    His grace and His miraclewith the seed of promise; and much like Resurrection

    we see Adonai take a barren field, and make salvation, life itself, sprout up from

    the ground! As it says in the Amidah, or Standing Prayer, within the sub prayer

    called Gods Might, we read,

    Who is like You, O Master of Mighty deeds, and who is comparable to You, O

    King Who causes death and restores life and makes salvation sprout!And we

    find in the commentary of this very prayer specific reference is being made to the

    miracle of Isaac from Sarahs barren womb.

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    Isaac we learn in Genesis 25:21 prays for Rebekah, and she conceives. Shortly

    thereafter so begins the drama that further reveals a greater plan at work, and

    teaching us as Gods children how we too can learn from both Esau and Jacob.

    The word used here for prayed

    in verse 21in Hebrew isaw-

    tharand itmeans to burn incense in worship, intercede, intreat, and pray.

    Further study recognizes this word as a somewhat unusual entry in the

    vocabulary of prayer. The Theological Wordbook of the O.T. goes on to suggest

    that there was no fixed liturgy, and that it was spontaneous. However we discover

    some points of interest that may cast some light on the type of intercessory prayer

    Isaac prayed to The Father using this incense.In Alfred Edersheims Book The Temple: Its Ministry and Services we

    learn Prayers with the Incense offered by priests and people at this part ofthe

    service are recorded by tradition. And what we find is they prayed the prayer of

    Thanksgiving, and concluded with the Priestly Blessing, also known to us as The

    Aharonic Benediction. Of special interest we read in this prayer of Thanksgiving

    the words

    We shall thank You and relate Your praisefor our lives, which arecommitted to Your power and for our souls that are entrusted to You; for Your

    miraclesthat are with us every day; and for Yourwondersand favorsin every

    seasonevening, morning, and afternoon. The Beneficient One, for Your

    compassions were never exhausted, and the Compassionate One, for Your

    kindnesses never endedfor we have always put our hope in You.

    Whats more we find a very similar situation occurring in the first chapter of

    Luke of the N.T. Lets read this account in verses 5 -17.

    Its significant to point out that the duty of the officiating priest for burning

    the incense, was a duty awarded through a system of drawing lots. With 24 courses

    of priests and each course comprised of numerous priests, it was suggested that the

    duty of burning the incense was a once in a li fetime opportuni ty. We read in

    Edersheims again referring to the passage we just read in Luke, His coursethat

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    of Abiawas on duty for the week, and the houseof his fathers for that special

    day. More than that, the lot had fallen on Zacharias for the most honourable service

    in the daily ministrythat of burning the incense on the golden altar within the

    Holy Place. For the first time in his life, and for the last, would this service devolve

    on him. (Edersheim, p. 120). Make no mistake, this was fulfillment of a prophetictype and shadow hearkening us all the way back to Isaac and Rebekah.

    We read in Genesis 25:22-24, But the children struggled together within

    her; and she said, "If it is so, why then am I this way?" So she went to inquire of

    the LORD. 23 And the LORD said to her, "Two nations are in your womb; And twopeoples shall be separated from your body; And one people shall be stronger than

    the other;

    *An d th e older shall serve the younger*.24

    When her days to be delivered were fulfilled, behold, there were twins inher womb.

    Rebekah is having a painful, difficult pregnancy. She enquires of Adonai,

    and He gives her the explanation that there are two different people, morespecifically two different nations, and they are struggling in her womb. But most

    importantly and in my honest opinion oftentimes either overlooked or minimalized

    is the critically prophetic statement.

    Here, before the children are even born into the worldAdonai

    reveals to Rebekah that the birthright shall belong to the younger,who is Jacob!

    Technically, we could just stop right here, as this is the heart of the entireparsha. But there are more lessons to follow, so lets continue.

    The word there for struggled in verse 22 is Raw-tsats.

    A Resh-Tsadi-Final Tsadi, and it means to crush something in pieces, also

    an oppression or struggle as crushing. Here again we have the prophecy being

    revealed that YHWH had spoken to Adam and Chava and the serpent in the garden

    in Breshiyth 3:15

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    And I will put enmity between thee and the woman, and between thy seed

    and her seed; it shall bruisethy head, and thou shalt bruisehis heel.(Gen 3:15 KJV)

    The word in Hebrew there for bruise is Shuwf, and it means more

    specifically to crush. So, true to form, the enemy since creation is alwaysattempting to corrupt the seed of man and thereby destroy Gods plans as we

    continue to discover and begin drawing some stark contrasts between these

    newborn twins.

    And the first came out red, all over like an hairy garment; and they called his name

    Esau. (Gen 25:25 KJV)

    = Esav- Ayin-Shin-Vav;S#H6215, The sense of handlingrough. Also from= Asah- Ayin-Shin-Heh; S#H6213, To do, make or perform.

    = dm- Alef-Dalet-Mem Sofid; S#H123, Another name forEsau meaning red, ruddy, orfully.

    And after that came his brother out, and his hand took hold on Esau's heel; and hisname was called Jacob: (Gen 25:26 KJV)

    = Ya-aqob- Yod-Ayin-Kuf-Bet; S#H3290, Heel catcher,supplanter.

    Verse 27 says that Esau became a man knowing hunting, or in Hebrew,

    yada tsayid. The word knowing or yada possesses several applications, but in

    this context it means to observe, or to reflect. So Esau reflected upon what he

    observed, and he also began to reflect, or beha