Toldot: B'midbar Ministries

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תולדTôwledâh: Generations

B’reshiyth 25:19-28:9 Haftarah Mal.1:1-2:7בראשית

Etz 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 we‘ll answer many of the questions we have yet to consider that will

come to pass as we study through this week‘s Parsha, Tol-dot, otherwise known as

Generations.

As we prepare to study this portion we‘ll 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 Stone‘s

Edition Tanach, Isaac‘s 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 God‘s plan for their lives.

There is some wordplay in the comparison between the two brothers, Jacob andEsau. Esau‘s 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 spend — waste 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 God‘s 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, we‘ve already

established, this was a sign , or wonder from The Father to demonstrate His favor ,

His grace and His miracle with 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 ―God‘s 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 Sarah‘s 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 God‘s children how we too can learn from both Esau and Jacob.

The word used here for ―prayed

‖ in verse 21in Hebrew isaw-

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

עתרFurther 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 Edersheim‘s Book ―The Temple: Its Ministry and Services‖ we

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

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 praise — for our lives, which arecommitted to Your power and for our souls that are entrusted to You; for Your

miracles that are with us every day; and for Your wonders and favors in every

season — evening, morning, and afternoon. The Beneficient One, for Your

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

kindnesses never ended —for we have always put our hope in You.‖

What‘s more we find a very similar situation occurring in the first chapter of

Luke of the N.T. Let‘s read this account in verses 5 -17.

It‘s 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

Edersheim‘s again referring to the passage we just read in Luke, ―His course— that



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of Abia —was on duty for the week, and the ‗house of his fathers‘ for that special

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

in the daily ministry — that 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 two peoples 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 world—Adonai

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 ther e are more lessons to follow, so let’s continue.

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

רצץ 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 B‘reshiyth 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 bruise thy head, and thou shalt bruise his 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 God‘s 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)

עש= Esav- Ayin-Shin-Vav;S#H6215, The sense of handlingrough. Also from

עש= Asah- Ayin-Shin-Heh; S#H6213, To do, make or perform.

=אדם Ĕdôm- Alef-Dalet-Mem Sofid; S#H123, Another name for

Esau meaning red, ruddy, or fully.

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)

יעק= 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 behave like that which he observed. The

word for hunting



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צי= Tsah-yeed; Tsadi-Yod-Dalet is defined as the game, the chase, hunter,

one who lays in ambush. We learn in the Theological Wordbook of the O.T. the

root of the word hunting, or tsah-yeed

צוד (tsadi-vav-dalet) metaphorically

indicates one who pursues the life of

another to destroy it.

Verse 27 goes on to say that Esau was a man of the f ield . Intriguing we find that

Jacob too, may very well have been a man of the field also, but in a very different

respect. A brief look at the word for field:

שד= Saw-dah’- Shin-Dalet- Heh; S#H7704, to spread out; a field,

country, land, wild, ground.

If we study this in light of Esau, it reveals some things about his character.

While designating an open field, it also opens up the understanding that the openfield is

a place that is exposed to violence (Gen.4:8 the murder of Abel by Cain in

the field),

and the violence of wild beasts (Ex. 22:31).

But it also suggests that the open field is outside the walled city, or more

importantly, the camp. To live life outside the camp suggests Esau pursued a

life of lawlessness, or Torahlessness.

As Matthew Henry put it regarding Esau, ―He was a man for this world. He was

a man addicted to his sports, for he was a hunter; and a man who knew how to live

by his wits, for he was a cunning hunter. Recreation was his business; he studied

the art of it, and spent all his time in it. He never loved a book, nor cared for being



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within doors; but he was a man of the field, like Nimrod and Ishmael, all for the

game, and never well but when he was upon the stretch in pursuit of it.

On the other hand we read that

―Jacob was a plain man, dwelling in tents‖ (Gen 25:27 KJV).

In the King James translation it says Jacob was a plain man. What is the

uninformed casual reader supposed to think at the first reading of this verse? Jacob

must not have been a handsome man, not entirely unattractive? Green‘s Interlinear

it doesn‘t get much better as it identifies him as a simple man. Are we to think he

was mentally deficient in some form or fashion? The New American Standard

translation we read Jacob was a peaceful man. Now we‘re getting somewhere. At

least here we can connect the dots as we read earlier in the Etz Chaim, thatYeshua‘s paths are paths of shalom. But the point being, this is still such a far cry

from what the Hebrew states out in plain view, but is completely lost in translation!

The word is

=תמ tâm, tawm; from S#H8552; complete, Tam means perfect and

stresses integrity.From S#H8549.

=תמ tâmam, taw-mam’; from S#H8549; to be complete or

finished.

This is the same word used to describe

Noah in Genesis 6:9, of

Abraham in Genesis 17:1, of

Just weights and Just Measures in Deuteronomy 25:15!, of God’s Way in 2 Sam. 22:31, and of His

Torah in Psa. 19:7!

What we witness here is that Jacob grew up to become a man of integrity, just

like his Fathers Noah, Shem, Eber, Abraham, and Isaac. He walked with God

because he grew up learning, meditating upon and walking in Torah.



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The word for tent used in this verse is

האו = O’-hel- Alef-Vav-Heh-Lamed; and it means tent. It also is

used as an object to point to for direction. Taken from the Ancient Hebrew

Lexicon we learn, “The shining light of the campfire next to the tent in thedistance is a guide for those returning home late just as a star is used as a

guide. Sidenote, it reminds me of when Yeshua was about to be born of

Mary, in Luke chapter 2 verse 8, “And there were in the same countryshepherds abiding in the field, keeping watch over their flock by night”.

Which if correct was during The Feast of Tabernacles…hmmmtabernacles, sukkot, tents…there is a connection here. In the Paleo Hebrew

it looks like this…

Tents were used in ancient times predominantly by the nomadic classes,

specifically shepherds; which is why the Heh-Lamed להgives us a

clearer picture of the life of a shepherd. Messiah is called our Great Shepherd(Heb. 13:20). At the end of the day the shepherd would guide his flock back to the

penfold where he had set up camp by erecting his tent and oftentimes started a

small fire next to it.

The Heh-Lamed root taken together is a picture meaning ―Looking towards

something ‖. Can you see the weary shepherd looking for the light of his campfire,

spotting it off in the distance, pointing with his shepherd‘s staff and safely guiding

his flock back to camp?

According to Scripture it speaks of the relationship we have with our

Heavenly Father — we discover this idiomatic expression means to study Torah; as

the tent is not only a picture of the home, but also recognized as



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the ―Tent of Meeting‖ (Ex.33:7-11) and

the ―Tent of Testimony‖ (Num. 9:15), where Moshe met with YHWH in the

doorway, and also

the location where the two Tablets of Testimony were safely kept in the Ark

of The Covenant.

1 Corinthians 3:16 and 6:19 say that our bodies are the temple of God. If we

are the temple, or tabernacle, then the word picture we get from that is His

Tablets of Testimony, which is Torah, is written upon our hearts!

The other word of significance in verse 27 of Genesis 25 is the Hebrew word

for ‗dwelled‘. In Hebrew the word is Yashab .

יש= Yashab- Yod-Shin-Bet; S#H3427; and it means dwelling, to

sit,; a place of dwelling as the place returned to. To set oneself down in the

dwelling place for the night or for long periods of time. To settle or remain.

So we find that as a shepherd goes out with his flock to pasture, at the end of the

work day he returns to set himself down and to retire to his tent to dwell and rest.

The focal point I want you to see however is the two-letter root word at the end of Yashab. It is the two letter root, Shin-Bet, or

=שב Shub; or Shuv. To Turn Back, To Return.

The root word we find here is the same root word we find in every scripture verse

that The Father uses to tell us to repent, and to turn away from the things that

we‘ve let pull us away from Him and the things we‘ve let become an idol in our

lives.



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If my people, which are called by my name, shall humble themselves, and

pray, and seek my face, and turn (The word there in Hebrew is

שובor Shuwb, S#H7725, to return, to turn back) from their wicked ways; then

will I hear from heaven, and will forgive their sin, and will heal their land.

(2Ch 7:14 KJV)

.: To Repent, To ReturnשובIn Matthew Henry‘s commentary he suggests that ―Jacob was a man for the

other world. As a shepherd. he was attached to that safe and silent employment of

keeping sheep, to which also he bred up his children, ch. 46:34. Or, As a student.

He frequented the tents of Melchizedek, [suggested by some to have been Shem]

or Heber, as some understand it, to be taught by them divine things.‖

As Abraham and his son Isaac after him both spent time learning Torah in

the tents of Noah and Shem, so Jacob too spent time there and in the tent of Eber,

Shem‘s son learning Torah. It is also accurate to say Jacob spent time in his parent‘s tent as a child learning Torah from his mother Rebekah as it is the

responsibility of mothers to teach the nurturing truths of Torah to their young

(Prov. 6:20).

We read in verse 28 that

―Isaac lov ed Esau , because he did eat of his venison:

but Rebekah loved Jaco b .

The Sages confirm the Hebrew wording as Isaac ‗would love‘ Esau,

suggesting his love was conditional as Isaac loved Esau only for the tasty food he

prepared for him as it says of Isaac, ―because he had a taste for game‖. Rebekah‘s

love for Jacob however is recognized in the present tense, or ―loves‖ indicating a

perpetual affection.



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בכורה Bekôwrâh: The Birthright

In B‘reshiyth chapter 25:29-34 we have the official selling off of the birthright to Jacob. What we see here are few key things that would serve us well if

we paid heed to them as well.

Verse 29 Esau comes in from the field and The Word says that he was

famished. Esau asks Jacob who has been boiling a red pottage stew for a ‗swallow‘

of his bread and lentil soup, which some suggest was a staple ―Mourner‘s Dish‖, or

meal that was prepared especially when a person had died. Some commentators

suggest that on this day Abraham had passed, which is within reason since he lived

until both Esau and Jacob were approximately 15 years of age.

And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for

I am faint: therefore was his name called Edom. (Gen 25:30 KJV)

Esau comes in from the field, he‘s exhausted from hunting all day in the

field, and then he comes back home. He sees, and probably smells this absolutely

delicious aroma coming from Jacob‘s pot of red stew, and says, quite matter -of-

factly, ―FEED ME!” The word in Hebrew, La-at means to swallow greedily.

Jacob agrees, but it comes with a price, a large one. In verse 31 we read

Jacob says, ―First, sell me your birthright.‖ – the Right of the Firstborn.

You can know a man/woman by what they view as important:

Esau weighs out what Jacob says and

he Chooses.

Esau prefers the immediate, temporal satisfaction of a meal, over the eternal blessing of having the right of the Firstborn. He says, eh, what good, or what use is

it to me? He sees the birthright as useless, of no value!

Jacob makes him swear, he does and in exchange for the birthright, Jacob

feeds Esau. A tragedy, but nonetheless, it was already foretold to Rebekah before

the boys were born.



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Esau, eats and drinks his soup, rises up and goes on his way, and we read

―and thus he despised his birthright.‖ The word for despised there is

,=bâzâh-Bet-Zayin-Heh; S#H959, meaning to disesteemבזהcontemptible, disdained, vile person, scorn. Pictographically Bet is a picture

of a house. Zayin is a agricultural implement, or weapon, and Heh means

to see or to behold. Taken together it means “Behold the attacked house,or the house is spoiled/plundered”. The house in this case must be theBirthright. For Esau to despise his birthright is to see that there was nothing

of value in it.

Ezekiel 22:8 You have despised My holy things and have profaned

My sabbaths.

Proverbs 19:16 He that keepeth the commandment keepeth his soul;

but he that despiseth His ways shall die.

Hebrew 12:14-17

Keep pursuing shalom with everyone and the holiness without which

no one will see the Lord. (15) See to it that no one misses out on

God's grace, that no root of bitterness springing up causes troubleand thus contaminates many,

(16) and that no one is sexually immoral, or godless (profane) l ike

Esav , who in exchange for a single meal gave up his r ights as the

f i rs tborn .

(17) For you know that afterwards, when he wanted to obtain his

father's blessing, he was rejected; indeed, even though he sought it

with tears, his change of heart was to no avail.



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= Bekôwrâh, S#H1062, Bet-Kaf-Vav-Resh-Heh, and it means theבכורה

firstling of man or beast; birthright , taken from

= Bekôwr, S#H1060, Bet-Kaf-Vav-Resh, meaningבכור firstborn , firstling,

eldest. The root word of firstborn is Bâkar.

=בכר Bâkar, S#H1069, Bet-Kaf-Resh, meaning to burst the womb, bear or

make early (of woman or tree), Firstfruit. The firstfruits of the crop of womb, the

firstfruits being the choicest.

What we find at the outset is that the ―firstborn‖ can represent an individual

born into a family, the firstborn of a nation, and it can be applied to the firstborn

animal of a herd, as firstborn animals were often used for offerings in the

Sacrificial system established by . The firstborn son is recognized as the firstיהוה

of the procreative strength of the father; and it meant primarily that he received

The special family blessing, which meant spiritual and social leadership with

preferential treatment, and A double portion of the Father‘s possessions as his inheritance.

Identified as the firstborn, You were also recognized as the kinsman

redeemer. The word for redeem is g-al or לאג and it means to restore one to

his original position or avenge his death. It is the role of the nearest relative

to redeem one in slavery, or avenge his murder.

The perfect example of one who fills the role of Firstborn is Messiah, Yeshua.

He is our Redeemer as He redeemed the world by His death on the cross so that we

could be restored in right relation to the father; and He came to serve, so theFirstborn was responsible to be a SERVANT to his family, just as Messiah is

Servant.

―giving thanks to the Father, who has qualified us to share in the inheritance of

the saints in light. For He delivered us from the domain of darkness, and



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transferred us to the kingdom of His beloved Son, in whom we have

redemption, the forgiveness of sins. And He is the image of the invisible

God, the first-born (בכור) of all creation. (Col 1:12-15 NAS)

Isaiah 42:1 "Behold, My Servant, whom I uphold; My chosen one in whomMy soul delights. I have put My Spirit upon Him; He will bring forth justice to the

nations. (Isa 42:1 NAS)

Not only is Yeshua The Firstborn, but He is the root word of firstborn, which is

―first-fruits‖. (בכר)

―But each in his own order: Christ the first fruits after that those who are (בכר)

Christ's at His coming,‖ (1Co 15:23 NAS)

―And not only this, but also we ourselves, having the first fruits ( בכר ) of the Spirit ,even we ourselves groan within ourselves, waiting eagerly for our adoption as

sons, the redemption of our body‖. (Rom 8:23 NAS)

So, if we are Christ‘s, and we‘ve received His Spirit— then how are these first-

fruits of His Spirit to be manifested in our lives?

the fruit of the Spirit is love, joy, peace, patience, kindness, goodness,

faithfulness, gentleness, self-control; (Gal 5:22 NAS)

Guess who else is recognized by : as His Firstbornיהוה

"Then you shall say to Pharaoh, 'Thus says the LORD,

"Israel is My son, My first-born.

(Exo 4:22 NAS)



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Chapter 26: A Famine in the Land — Deja Who?

We read in Chapter 26, verses 1-6 that Isaac has a mind to go down to Egypt to

get food so he and his family can survive the famine. As a side-note, can I just point out that we saw this with Avraham, now we‘re seeing this with Isaac, later

we see it with Israel, Jacob‘s offspring— and when they went it resulted in slavery

to Egypt, and it all started with a lack of food! I understand there‘s a famine, Egypt

was apparently well equipped to weather the famines that came and went. We also

know that used Egypt to accomplish His purpose; but the question I have toיהוה

ask, just like the ―what if‖ question to ―if Adam and Chava had not eaten from the

tree of the knowledge of good and evil‖, God could have taught our ancestors

Torah without the 400 years of bondage in Egypt if we would have stayed away! It

is a story repeated over and over. God‘s people are in need of physical

nourishment, and they‘re willing to walk into the mouth of hell to find it. Why do

we do this over and over?? You would have thought Jacob might have picked up

on it when his father opted to stick around in Gerar instead of going to Egypt after

God told him not to go to Egypt. Sometimes I guess we have to touch the stove to

learn it‘s hot.

Isaac stays in Gerar and goes to Abimelech (remember Abraham and

Abimelech‘s father Abimelech the first made a covenant, so they supported one

another). tells Isaac in verse 4 that He will multiply and bless his seed like theיהוה

stars of the sky because his Father Abraham

עמש shema, obeyed my voice,

shemar, guarded and did what I told him to doשמ

הוצמ (mitvah) followed my mitzvoth,

הקח (chukim) my regulations,

רתו (Torah) and my teachings.



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Exodus 13:9 "Moreover, it will serve you as a sign on your hand and as a

reminder between your eyes, so that Adonai's Torah may be on your lips; because

with a strong hand Adonai brought you out of Egypt.

Joshua 1:7-8 Only be strong and very bold in taking care to follow all theTorah which Moshe my servant ordered you to follow; do not turn from it either to

the right or to the left; then you will succeed wherever you go.

(8) Yes, keep this book of the Torah on your lips, and meditate on it day and

night, so that you will take care to act according to everything written in it. Then

your undertakings will prosper, and you will succeed.

We read that Isaac planted in that land, and did indeed bless Isaac‘sיהוה

seed as it reproduced 100 fold in that land. What we see here is The Father makinggood on his promise He made with Isaac‘s father Abraham.

In verses 12-15 we see that The Father continued to bless Isaac and his family and

grew his possessions until he became a very wealthy man. His crops, herds,

livestock, all grew greatly, until the Philistines envied him and the king told

him to leave because Isaac had prospered so much.

And the sons of Ham were Cush and Mizraim and Put and Canaan.

(Gen 10:6 NAS)

13And Mizraim became the father of Ludim and Anamim and Lehabim and

Naphtuhim 14 and Pathrusim and Casluhim (from which came the Philistines).

(Gen 10:13-14 NAS)

Hosea 4:6 My people are destroyed for want of knowledge. Because you

rejected knowledge, I will also reject you as cohen for me. Because you

forgot the Torah of your God, I will also forget your children.

Hosea 8:12 I write him so many things from my Torah, yet he considersthem foreign.

H2114 זר zu r to be a foreigner, strange, profane .

The Philistines originated from the loins of Ham, who was one of Noah‘s three

sons. This just illustrates the point that a person can be born into a Godly home, a



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Godly name, have the promise available to them to have a right relationship with

God, and instead choose a life orrebellion; and after a few generations, what held

so much potential has now drifted so far that they are recognized now as

STRANGERS to God‘s Torah! Selah.

So Isaac moves down to the Vally of Gerar. He puts a little space between him and

them and sets down a ways from them.

The greed of Esau, the lack or honor and respect, responsibility. The envy of the

Philistines. These characteristics are of a wicked spirit that only creates strife and

division between man and God and his fellow man. Greed and envy are the kind of

character traits that make a person fill in wells that first of all never belonged to

them in the first place, and then fill them up with dirt so that no one else could be

blessed by them!

So Isaac illustrates what we too must do in our daily lives. If we want to allow The

Spirit of The Living Elohim to fill us up, then we must carve those things out that

would hinder Him from filling us up. The word for well is

=באר Beêr, S#H875, a pit, especially a well, from S#H874

=באר Bâ’ar, baw-ar’; to dig; by analogy to engrave.

But when Isaac's servants dug in the valley and found there a well of

flowing water ! (Gen 26:19 NAS)

חמים Mayim Chai!

Living water was the result of searching out Isaac’s Father’s wells! We would

do well — to seek the well of The Father’s word. As we seek, and carve it out

we too will find that He in carving upon our hearts to fill us up with His

Living Torah, Yeshua Messiah!



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Jeremiah 2:13 "For my people have committed two evils: they have

abandoned me, the fountain of living water, and dug themselves cisterns,

broken cisterns, that can hold no water!

Jeremiah 17:13 Hope of Isra'el, Adonai! All who abandon you will beashamed, those who leave you will be inscribed in the dust, because they

have abandoned Adonai, the source of living water.

John 7:38 Whoever puts his trust in me, as the Scripture says,

rivers of living water will flow from his inmost being!"

We All Have a Responsibility to dig the Wells!

As we dig we find living water

We find our heritage in the wells of living water

Avraham and Yitzchak have taught us how to hold on to the covenant

promises;

Even in famine

Even when all those around you fight with you

Even when no one has anything good to say about you

Even when the world around you is pagan

Hold on to the promise

When we trust YHWH and obey Him, it is evidence of our love for Him

Contention, Hostility, and finally Relief!!! The Last Well Isaac calls Broad Places.

The word in Hebrew is

=Rechôbôth, S#H7344, Streets, from S#H7337רחבת

.=râchab, S#H7337, to broaden, enlarge, wide, make roomרחב



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Sometimes in our search for truth, we will come against forces that

will attempt to discourage us. Like we find with Abimelech, they were

jealous of Isaac’s wealth.

Sometimes we will find people will come against us because they

identify that we are walking a Torah obedient lifestyle. Such truthdemonstrated by our conduct and behavior will at times draw the

negative attention of those who like Esau think a person foolish for

walking in the footsteps of eternity.

But as we found out, Esau—the man of the here and now and living

for the moment, lost the greatest treasure he could have ever

possessed—the Birthright, the Blessing of The Firstborn!

Chapter 27: The Blessings on the FirstBorn

Much discussion can be made over this chapter, suffice it to say, this will

have to be studied out further when more time is available.

The Sages contend that Rebekah did not tell Isaac about the prophecy

foretold her about Jacob becoming the one to have the birthright, because

she assumed since Isaac was a prophet that He had to have known…

When Isaac had grown old and was ready to give the blessing to Esau,Rebekah realized that Isaac was unaware, and also unaware that Esau

had already sold his birthright to Jacob.

This in mind, Rebekah made the decision rather than to tell Isaac then

about the prophecy, she would devise the ruse out of fear that if she told

him, then he would withhold blessing Esau, but not necessarily bless Jacob

either.

The fact is GOD had already spoken the right of the firstborn over Jacob.So when we read of Esau coming in to His father’s room bringing freshlyprepared game and missing the blessing, we feel some tinge of sympathy.

But in truth, let us not forget!

ESAU DESPISED THE BIRTHRIGHT!!!!



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The Blessing of Ya’akov

Genesis 27:28-29 So may God give you dew from heaven, the

richness of the earth, and grain and wine in abundance. (29)

May peoples serve you and nations bow down to you. May yoube lord over your kinsmen, let your mother's descendants bow

down to you. Cursed be everyone who curses you, and blessed

be everyone who blesses you!"

Deuteronomy 32:2-3 May my teaching fall like rain. May my

speech condense like dew, like light rain on blades of grass, or

showers on growing plants. (3) "For I will proclaim the name of

Adonai. Come, declare the greatness of our God!

The Blessing of Esau

You will serve your brother

Live by the sword

Over time you will break his yoke from you

Now, Esav couldn’t wait for his father to die so he could kill

Ya’akov

For the remainder of the Parsha we see Jacob fleeing the fury of his

brother . In the process his mother instructs him to go to her brother Laban’shouse.

In a separate conversation sometime afterwards, Rebekah inserts a well -

timed and well-placed suggestion to her husband Isaac about the pagan

Hittite women, of which Esau had married 2 and been so dishonorable asto bring them into his parents house. We read in Yasher they worshipped

their father’s pagan idols and were a grievance to Rebekah and Isaac.

Isaac realizes the significance of her frustration, calls Jacob to him and

instructs him to not take a wife from Canaan, but rather he is to go to



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Rebekah’s brother’s house in Haran, Laban and from there he will take awife.

Esau in his anger and agitation towards Jacob overhears their

conversation, and in an attempt to dishonor his parents even more, goes tothe house of Ishmael and takes one of his daughters to be his wife. Her

name is

מחלק= machǎlath, S#H4257, meaning sickness.

The heart of this teaching is recognizing that we are identified as sיהוה

Firstborn.

Romans 8:29-30

because those whom he knew in advance, he also determined in

advance would be conformed to the pattern of his Son, so that he

might be the firstborn among many brothers;

(30) and those whom he thus determined in advance, he also called;

and those whom he called, he also caused to be considered

righteous; and those whom he caused to be considered righteous healso glorified!

Esau lived for the here and now, Jacob lived for Higher Matters. Now that

we have been given the birthright, and we are the firsfruit, what will we do

with it? Which Son or Daughter will you be?

Of the Promise—or of Rebellion?

Deuteronomy 11:26-28

"See, I am setting before you today a blessing and a curse — theblessing, if you listen to the mitzvot of Adonai your God that I am

giving you today; and the curse, if you don't listen to the mitzvot of

Adonai your God, but turn aside from the way I am ordering you today

and follow other gods that you have not known”.

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Toldot: B'midbar Ministries