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tdlwt
TOLDOTH (Birthings)
Genesis 25:19-28:9

There are 42 Aleph-Tavs in this week's Torah portion



Jacob And Isaac


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CHAPTER 25

Genesis 25:19-34

Gen 25:19 And these are the birthings of 
ta-Isaac, son of Abraham: Abraham birthed Isaac: 20 And Isaac was as son of forty years in his taking ta-Rebekah, daughter of Bethuel, the Aramite, from Padan Aram, sister to Laban, the Aramite, to him for a wife. 21 And Isaac intreated (interceded, prayed) to hwhy for the behalf of his wife, for she was barren: and hwhy intreated to him, and Rebekah his wife, she conceived. 22 And the sons struggled together in her womb; and she said, If is so, to why am I of this? And she went to inquire ta-hwhy. 23 And hwhy said to her, Two nations are in your womb, and two of peoples shall break out from your belly; and a community shall be mightier from a community; and the elder shall serve the younger.

24 And her days to birth, they were fulfilled, and behold, twins were in her womb. 25 And the first came out, all of him of red, like a robe of hair; and they called his name Esau. 26 And after thus, his brother came out, and his hand was holding on the heel of Esau; and his name was called Jacob: and Isaac was a son of sixty years in birthing them.

27 And the young ones grew: and Esau became a man of knowledge of hunting of a man of the field, and Jacob was an upright man of a dweller of tents. 28 And Isaac loved 
ta-Esau, for game was in his mouth: and Rebekah loved ta-Jacob.

29 And Jacob was seething soup: and Esau came from the field, and he was faint: 30 And Esau said to Jacob, Feed me now from the red stuff, this red stuff; for I am faint: upon thus, his name was called Edom. 31 And Jacob said, Sell as today
ta-your firstborn right to me. 32 And Esau said, Behold, I am going to die: and to what is this firstborn right to me? 33 And Jacob said, The swearing to me as today; And was sworn to him: and sold ta-his firstborn right to Jacob. 34 And Jacob gave to Esau bread and a soup of lentiles; and ate and drank, and arose, and went: and Esau despised ta-the firstborn right.


(NOTE: Not all verses will have comments)


Verses nineteen through twenty-one

19 And these are the birthings of ta-Isaac, son of Abraham: Abraham birthed Isaac: 20 And Isaac was as son of forty years in his taking ta-Rebekah, daughter of Bethuel, the Aramite, from Padan Aram, sister to Laban, the Aramite, to him for a wife. 21 And Isaac intreated (interceded, prayed) to hwhy for the behalf of his wife, for she was barren: and hwhy intreated to him, and Rebekah his wife, she conceived.

 Isaac prays to hwhy regarding his wife. Why Abraham did not do the same for his wife, Sarah, I don't know.

Looking at the word INTREATED

The Hebrew word for intereated is "ah-thahr"- Ayin, Tav, Resh (
rte). It is from Strong's Concordance number 6279, and its definition

A primitive root (rather denominative from H6281); to burn incense in worship, that is, intercede (reciprocally listen to prayer): - intreat, (make) pray (-er).

from 6281 "eh-thehr" (
rte), and its definition

From H6280; abundance; Ether, a place in Palestine: - Ether.

from 6280 "ah-thahr" (
rte), and its definition

A primitive root; to be (causatively make) abundant: - deceitful, multiply.

hwhy listened to Isaac's "athar" (rte), and responds with His "athar" (rte) to Isaac. This is an act of reaping what one sowed, in this case, the Hebrew word "athar". Also, with the alternate definition, hwhy uses that word and make Rebekah's womb "abundant"- "athar" (rte) by opening her womb to conceive and become pregnant.
 


Verses twenty two and twenty three

22 And the sons struggled together in her womb; and she said, If is so, to why am I of this? And she went to inquire ta-hwhy. 23 And hwhy said to her, Two nations are in your womb, and two of peoples shall break out from your belly; and a community shall be mightier from a community; and the elder shall serve the younger.

 This is the first time in Biblical history that a woman inquired to
hwhy directly, and it was Rebekah. And hwhy directly responded to her, and it was not a Messenger, but hwhy Himself. This is the first time, in over 2,050 years since Adam's existence, before the first woman inquired of hwhy.

Looking at the word BREAK OUT
 
The Hebrew word for break out is "pah-rahd"- Peh, Resh, Dalet (
drp). It is from Strong's Concordance number 6504, and its definition

A primitive root; to break through, that is, spread or separate (oneself): - disperse, divide, be out of joint, part, scatter (abroad), separate (self), sever self, stretch, sunder.

This is where we get our modern English word "part", but another modern English word we get from it is "parade". Doesn't a parade come down in the middle of the street between the two sides of the road, "breaking through" the street?



Verses twenty four through twenty six

24 And her days to birth, they were fulfilled, and behold, twins were in her womb. 25 And the first came out, all of him of red, like a robe of hair; and they called his name Esau. 26 And after thus, his brother came out, and his hand was holding on the heel of Esau; and his name was called Jacob: and Isaac was a son of sixty years in birthing them.

After twenty years of Isaac and Rebekah's marriage, children are born to them. Why did hwhy allow so long for them to have children is beyond me, except that hwhy wanted Isaac to have a little experience that his father, Abraham, went through in life without a natural heir from his wife, Sarah.

Looking at the following words:

RED


The Hebrew word for red is 
"Ah-dohm"- Aleph, Dalet, Mem Sophit (Mwda). It is from Strong's Concordance number 122, and its definition

From H119; rosy: - red, ruddy.

from 119 "ah-dahm" (
Mda), and its definition

To show blood (in the face), that is, flush or turn rosy: - be (dyed, made) red (ruddy).



ESAU

The Hebrew word for Esau is "Eysahv"- Ayin, Shin, Vav (
wse). It is from Strong's Concordance number 6215, and its definition

Apparently a form of the passive participle of H6213 in the original sense of handling; rough (that is, sensibly felt); Esav, a son of Isaac, including his posterity: - Esau.

from 6213 "ah-sah" (
hse), and its definition

A primitive root; to do or make, in the broadest sense and widest application: - accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, X certainly, have the charge of, commit, deal (with), deck, + displease, do, (ready) dress (-ed), (put in) execute (-ion), exercise, fashion, + feast, [fight-] ing man, + finish, fit, fly, follow, fulfil, furnish, gather, get, go about, govern, grant, great, + hinder, hold ([a feast]), X indeed, + be industrious, + journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, + officer, pare, bring (come) to pass, perform, practise, prepare, procure, provide, put, requite, X sacrifice, serve, set, shew, X sin, spend, X surely, take, X thoroughly, trim, X very, + vex, be [warr-] ior, work (-man), yield, use.


HAIRY

The Hebrew word for hairy is "sah-ahr"- Shin, Ayin, Resh (
rse). It is from Strong's Concordance number 8181, and its definition

(The second form used in Isa_7:20); from H8175 in the sense of dishevelling; hair (as if tossed or bristling): - hair (-y), X rough.

from 8175 "sah-ahr" (
rse), and its definition

A rpim root; to storm; by implication to shiver, that is, fear: - be (horribly) afraid, fear, hurl as a storm, be tempestuous, come like (take away as with) a whirlwind.

There is another word with the same Hebrew letters:

from 8178 "sah-ahr" (
rse), and its definition

From H8175; a tempest; also a terror: - affrighted, X horribly, X sore, storm. See H8181.

Not only that Esau was "hairy", but he looked like "a terror of hair".

This Hebrew word could be where we get one of our modern English words "shear".

There is a medical issue regarding Esau's hairy body. It is called "Hypertrichosis", also known as "Ambras syndrome". This is what Wikipedia says regarding this disease:

"Hypertrichosis (also called Ambras syndrome) is an abnormal amount of hair growth over the body".


These are images of those having Hyptertrichosis

Hypertrichosis Hypertrichosis

Hypertrichosis Hypertrichosis


This image would be a better example of what Esau could have looked like

Hypertrichosis

I will explain later in this Torah portion why this could be so.

You can read the whole article about it at their web link
http://en.wikipedia.org/wiki/Hypertrichosis


Looking at the word JACOB

The Hebrew for Jacob's name is Yah-ah-kohv- Yod, Ayin, Kuph, Bet (
bqey). It is from Strong's Concordance number 3290, and its definition

From H6117; heel catcher (that is, supplanter); Jaakob, the Israelitish patriarch: - Jacob.

from 6117 "ah-kahv" (
bqe), and its definition

A primitive root; properly to swell out or up; used only as denominative from H6119, to seize by the heel; figuratively to circumvent (as if tripping up the heels); also to restrain (as if holding by the heel): - take by the heel, stay, supplant, X utterly.

from 6119 "ah-keyv" (
bqe), and its definition

From H6117; a heel (as protuberant); hence a track; figuratively the rear (of an army). (lier in wait is by mistake for H6120.): - heel, [horse-] hoof, last, lier in wait [by mistake for H6120], (foot-) step.

According to Bill Cloud of Shoreshim Ministries, the letter Yod is a Paleo-Hebrew picutre of a hand, and in Jacob's name, it is applied to the word "heel". In the literal sense, Jacob's name means "Hand on the Heel". Bill Cloud says that Esau was trying to crush Jacob's head. I add note, that the newborn baby's head normally is not fused together, but it is open, leaving it the weakest part of a baby's body. The top of the skull is not completely closed, and is made that way, because as the baby naturally grows, the the top of skull will be able to adapt the growth process, and will close in time. Based on Bill Cloud's notion, somehow, Esau, before he came out the womb had known through physical contact with Jacob that Jacob's skull was vulnerable, and used his strongest part of his body- "the heel"- to attack Jacob's weakest part of his body- "the head". Also Bill Cloud sourced the account where the serpent was told by 
hwhy that the seed of the woman would crush the head of the serpent, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:14 And hwhy Elohim said to the serpent, Because you have done this, cursed are you from all of the animals, and from every beast of the field; you shall go upon your belly, and you shall eat dust all of the days of your life: 15 And I will set enmity between you and between the woman, and between your seed and between her seed; he shall bruise you by the head, and you shall bruise him by the heel.

But the serpent, also known as HaSatan, was using baby Esau to try to reverse the word in the book of Genesis, by using Esau, the symbolic servant of the serpent, to Jacob, the symbolic servant of 
hwhy. Thankfully, hwhy used Jacob to stop the potential damage, if not, his life, by using his "hand" to prevent the fatal blows from Esau's "heel" to his head. If Esau would have succeeded, the seed of the promise through Jacob would have been destroyed, and the future of the seed of Yeshua would not have come to pass.

Question: "Why didn't Rebekah call Esau's name based on the color of his hair"? The difference between the two words are the "Vav" (
wse) and the "Resh" (rse)? I don't have an answer to that at this time.


You can listen to Bill Cloud's Torah portion of Toldot at his webpage

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http://www.billcloudblog.com/torah-portion-toledot-breshiyt-2519-289/
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This is a pedigree chart of Terah to Jacob and Esau. Notice that both Jacob and Esau are both descendants of all three sons of Terah

Terah's Pedigree

Talk about a tight nit family.



YEAR OF MAN WHEN ISAAC WAS 60 YEARS OLD NAME OF ISAAC'S ANCESTOR AGE OF ABRAM'S ANCESTORS WHEN ISAAC WAS 60 YEARS OLD AGE OF DEATH OF ABRAHAM'S ANCESTORS
2106 YEARS OF MANKIND Shem 542 years old 600 years old
2106 YEARS OF MANKIND Arphaxad Arphaxad died when Abraham was 154 years old, Ishmael at 68 years old and Isaac at 54 years old 438 years old
2106 YEARS OF MANKIND Salah 417 years old 433 years old
2106 YEARS OF MANKIND Eber 387 years old 464 years old
2106 YEARS OF MANKIND Abraham 160 years old 175 years old

If the calculation is correct, this would take the time line to about 1894 BC.

By the time Isaac was sixty years old, Abraham was 160 years old, and Ishmael was seventy four years old. According to Wikipedia, based on the time line, if this is correct, the Pharaoh who ruled at this time was Kheperkare Senusret II (also known as Sesostris II) of the Twelfth Dynasty, in the Middle Kingdom period, who ruled from 1897-1878 BC, who was noted in last week's Torah portion of Khai-Yey Sarah, in the book of Genesis.



Verse twenty seven

27 And the young ones grew: and Esau became a man of knowledge of hunting of a man of the field, and Jacob was an upright man of a dweller of tents.

Esau became a hunter, and this is symbolic of "the World", but Isaac was stayed in the tents, symbolic of "the Kingdom". The Paleo-Hebrew letter that represents a house is the letter "Bet", the first letter of the first word in the entire Torah and Tanakh.



Verse twenty eight

28 And Isaac loved ta-Esau, for game was in his mouth: and Rebekah loved ta-Jacob.

This verse was the foundation of famous saying from the Smothers Brothers, "Mom loved you best".



Verses twenty nine and thirty

29 And Jacob was seething soup: and Esau came from the field, and he was faint: 30 And Esau said to Jacob, Feed me now from the red stuff, this red stuff; for I am faint: upon thus, his name was called Edom.

Esau comes home fainted because he was out "too long in the sun", a.k.a. hunting game all day long. He looks at the red lentil soup, and wants to eat them. Then it says in verse thirty that Esau's name becomes Edom.


Why did they call his name Edom just by looking at red lentil soup? I like looking at blue stuff. Should my name be called "blue"? There is a song from the fifties called "I'm Mr. Blue". Maybe that should be my signature song too. Maybe Esau identified with the red lentil soup, because he is red haired all over. It says that back in verse twenty five that he came out with a robe of "red hair" all over him.

25 And [Esau] came out red, all of him, like a robe of hair;

From this point, he was called "Edom", because of the "red" pourage and his "red" hair.

Looking at the word EDOM

The Hebrew word for Edom is "Eh-dohm"- Aleph, Dalet, Vav, Mem Sophit (
Mwda). It is from Strong's Concordance number 123, and its definition

From H122; red (see Gen_25:25); Edom, the elder twin-brother of Jacob; hence the region (Idumaea) occuped by him: - Edom, Edomites, Idumea.

from 122 "ah-dohm" (
Mda), and its definition

From H119; rosy: - red, ruddy.

from 119 "ah-dahm" (
Mda), and its definition

To show blood (in the face), that is, flush or turn rosy: - be (dyed, made) red (ruddy).

From this point, he was called "Edom", because of the "red" pourage and his "red" hair. I will explain this shortly.



Verse thirty-one

31 And Jacob said, Sell as today ta-your firstborn right to me.

Doesn't this sound weird to you? Why did all of the sudden, when Jacob's twin brother, Esau, who wants to eat his lentil soup, responds to Esau to sell his firstborn right to him?
I was given a response the reason he asked, because Jacob knew that Esau was not worthy to obtain the firstborn right, and Jacob knew that he, himself, is worthy and could do a better job. Thus, Jacob could use the birthright rightfully. If this is so, that is why he asked this request. But I will also reveal what Jacob did as a result shortly.



Verse thirty two

32 And Esau said, Behold, I am going to die: and to what is this firstborn right to me?

Esau didn't care about his firstborn right, nor saw the long term value, because he was so occupied that he will not realize the purpose of the firstborn right until later in time, which we will see later in the Torah portion.



Verse thirty three

33 And Jacob said, The swearing to me as today; And was sworn to him: and sold ta-his firstborn right to Jacob.

Looking at the word SWEAR

The Hebrew word for swear is "shah-vah"- Shin, Bet, Ayin
(ebs). It is from Strong's Concordance number 7650, and its definition

A primitive root; properly to be complete, but used only as a denominative from H7651; to seven oneself, that is, swear (as if by repeating a declaration seven times): - adjure, charge (by an oath, with an oath), feed to the full [by mistake for H7646], take an oath, X straitly, (cause to, make to) swear.


This is the third generation involving a form of swearing using Hebrew word Sheva (
ebs), like Abraham did with Abimelech, which is noted in the Torah portion of Vay-Yeyra, in the book of Genesis

Genesis 21:22 And was in that time, and Abimelech, and Phichol, captain of his army, spoke to Abraham, to say, Elohim is with you in of all that you do: 23 And now, swear to me in Elohim here that you will not do falsehood to me, and to my progeny, and to my offspring: according to the kindness which I have done with you, you shall do with me, and with the land which you have sojourned in her. 24 And Abraham said, I will swear. 25 And Abraham rebuked ta-Abimelech upon the sake of a well of water which the servants of Abimelech robbed. 26 And Abimelech said, I do not know who has done ta-this thing: and also you, you did not tell to me, and also I, I have not heard except today. 27 And Abraham took flocks and herds, and gave them to Abimelech; and both of them, they cut a covenant. 28 And Abraham set ta-seven ewe lambs of the flock by their apartness. 29 And Abimelech said to Abraham, What are they, these seven ewe lambs, which you have set by their apartness? 30 And said, For ta-the seven ewe lambs, you shall take from my hand in order that she shall be for me for a witness that I have dug ta-this well. 31 Upon thus, was called to that place Beer Sheba; for there the two of them, they swore. 32 And they cut a covenant in Beer Sheba: and Abimelech rose, and Phichol, captain of his army, and they returned to the land of the Philistines. 33 And Abraham planted a tamarisk tree in Beer Sheba, and called there on the name of hwhy, El of Ages. 34 And Abraham sojourned in the land of the Philistines many days.

In this week's Torah portion case, Jacob is the one making Esau "swear" to sell his birthright and Esau swore
(ebs). This fulfills the triune aspect of the word "oath"/"seven", which includes Isaac, which we will see in the next chapter. This act of swearing became one of our founding fathers' foundational acts in all three generations. One could call this "the trinity aspect" of the "triune" founding fathers.



Verse thirty four

34 And Jacob gave to Esau bread and a soup of lentiles; and ate and drank, and arose, and went:...

Esau sold it to Jacob. When Esau at the bread and red lentil soup and drank, he took "the Food Covenant". This meant that Esau sealed the deal with Jacob regarding Jacob receiving his firstborn right, and it cannot be broken. That is now Jacob's firstborn right, which means that he will get the responsibilities and the accountabilities of the firstborn right. It is the same covenant that Adam and Khavah ate of the Fruit of the Tree of the Knowledge of Good and Evil that sealed their deal to their spiritual deaths back in Genesis chapter three, and the Food Covenant was applied to Eliezer, Laban and Bethuel that they took, in last week's Torah portion of Khai-yey Sarah.


Since Jacob's family ate red lentil soup, this tells us that it must have been a staple of food at that time in Canaan.



Verse thirty four

34 ...and Esau despised ta-the firstborn right

When Esau despised his firstborn right, his firstborn right went to Jacob. So when he despised it, he began to despise the firstborn right that is now in Jacob. Therefore, Esau began to despise Jacob, and later, Esau will despise Jacob for bearing it. Later, we will see the importance of this firstborn right.

Also, what Esau did was a type and shadow of this statement from Yeshua, which is noted in the Gospel of Matthew

Matthew 16:26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?

Esau gave his firstborn right for the soul for the world, represented by "the red lentil soup". It will cost him as we will see later in this week's Torah portion.

Monte Judah of Lion and Lamb Ministries states that Esau gave up the eternal for something temporary.

Ending this chapter with the question, "Who decided to call Esau, "Edom""? Rebekah didn't call Esau, Edom, because she already called him "Esau". Isaac didn't call him "Edom", because he was not the one around at the time of the account, and I doubt that Esau told the matter to Isaac, as we will see later in the Torah portion. So, coooould it beeeeeeeeeeeeeee............ "Jaaacooooob""? It is my humble, but very strong opinion, that it was "Jacob" that gave him this name. When Jacob received the firstborn right from Esau, and because Jacob paid the price for the firstborn right with the "red" soup, it gave him "the firstborn right" to call Esau, "EDOM".

SECRET SOLVED! CASE CLOSED!








CHAPTER 26

Genesis 26:1-35

Gen 26:1 And was a famine in the land, apart of the first famine which was in the days of Abraham. And
Isaac went to Abimelech, King of the Philistines, to Gerar. 2 And hwhy appeared to him, and said, You shall not go down to Egypt; Dwell in the land that I shall say to you: 3 Sojourn in this land, and I will be with you, and I will bless you; for to you and to your seed will I give ta-all of these lands, and I will establish ta-the Sworn Oath which I swore to Abraham, your father; 4 And I will multiply ta-your seed as the stars of the heavens, and I will give ta all of these lands to your seed; and in your seed shall all of the nations of the earth be blessed; 5 Because that Abraham listened in My Voice, and kept My Charge, My Commandments, My Statutes, and My Torahs. 6 And Isaac dwelled in Gerar:

7 And the men of the place inquired him of his wife; and said, She is my sister: for fearing to say, My wife; Lest shall kill me the men of the place upon Rebekah; for she was good of form.

8 And was, that the days there were long to him, and Abimelech, King of the Philistines, peeped in unto the window, and looked, and behold, Isaac was sporting
ta Rebekah, his wife. 9 And Abimelech called to Isaac, and said, Behold, she is surely your wife: and how have you said, She is my sister? And Isaac said to him, Because I said, Lest I die upon her. 10 And Abimelech said, What is this you have done to us? As a little, one of the people might had laid with ta-your wife, and you would have brought guilt upon us. 11 And Abimelech commanded ta-all the people, to say, The one touching on this man and on his wife, dying, shall die.

12 And Isaac sowed in her land, and acquired a hundred fold in her year: and 
hwhy blessed him. 13 And the man was great and walked the walk and grew until when became much great: 14 for was to him possession of flocks, and possession of herds, and many servants: And the Philistines, they were jealous of him. 15 And all the bore-wells which they, the servants of his father, dug in the days of Abraham his father, the Philistines had stopped them, and filled them with dirt. 16 And Abimelech said to Isaac, Go from with us; for you are much mightier than us. 17 And Isaac went from there, and camped in the Valley of Gerar, and dwelled there.

18 And Isaac returned, and dug again 
ta-the bore-wells of the water, which they were dug in the days of Abraham his father; and the Philistines had stopped them after the death of Abraham: and called to them names like the names which his father called to them.

19 And the servants of Isaac, they dug in the valley, and they found there a bore-well of living water. 20 And the shepherds of Gerar, they strove with the shepherds of Isaac, to say, The water is for us: and he called the name of the bore-well, Esek; for they contended (quarreled, strove) with him.

21 And they dug another bore-well, and strove over her also: and called her name, Sitnah.

22 And removed from there, and dug another bore-well; and they did not strove over her: and called her name, Rehoboth; and said, For now 
hwhy has broaden for us, and we will fructify in the land.

23 And ascended from there to Beer Sheba. 24 And 
hwhy appeared to him in his night, and said, I am the Elohim of Abraham, your father: Do you not fear, for I am with you, and will bless you, and will multiply ta-your seed on the sake of Abraham, My servant. 25 And built an altar there, and called on the Name of hwhy, and pitched his tent there: and the servants of Isaac, they opened a bore-well.

26 Then Abimelech went to him from Gerar, and Ahuzzath, his companion, and Phichol, captain of his army. 27 And Isaac said to them, Why do you come to me, and you, you were hating me, and you have sent me away from with you? 28 And they said, Seeing, we have seen that 
hwhy is with you: and we said, She shall be now an oath between us; between us and between you, and we will cut her a covenant with you; 29 You will not do evil with us, as which we did not touch you, and as which we did only good with you, and sent you away in peace: You are now blessed of hwhy. 30 And made a banquet for them, and they ate and they drank. 31 And they arose early in the morning, and they swore a man to his brother: and Isaac sent them away, and they left from with himself in peace.

32 And was, in his day, and the servants of Isaac, they came, and they told to him upon the account of the well which they had dug, and said to him, We found water! 33 And called her, Shebah: Upon thus, the name of the city was Beer Sheba unto this day.

34 And Esau was a son of forty years, and took to wife 
ta-Judith, daughter of Beeri, the Hittite, and ta-Bashemath, daughter of Elon, the Hittite: 35 And they were a grief of spirit to Isaac and to Rebekah.


(NOTE: Not all verses will have comments)


Notice also that this account of this chapter was no doubt of an earlier period, compared to the last chapter of this week's Torah portion.


Based on the time frame, in approximation, Abimelech must have been between sixty and seventy years old at the time when he met Isaac. Overall, this chapter of Isaac's and Rebekah's experience in the land of Gerar with King Abimelech is almost a re-enactment of Abraham and Sarah's account with Abimelech in the land of Gerar, which is noted in the Torah portion Vay-Yeyra, in the book of Genesis.



Verses one through three

1 And was a famine in the land, apart of the first famine which was in the days of Abraham. And Isaac went to Abimelech, King of the Philistines, to Gerar. 2 And hwhy appeared to him, and said, You shall not go down to Egypt; Dwell in the land that I shall say to you: 3 Sojourn in this land, and I will be with you, and I will bless you; for to you and to your seed will I give ta-all of these lands, and I will establish ta-the Sworn Oath which I swore to Abraham, your father;

This is a similar thing that Abraham experienced when a famine occurred in his time, by going to Egypt, but 
hwhy told Isaac not to go to Egypt. Why? Was it because the Pharaoh would kill the women's "brother" after the lesson they learned in the matter with Abraham and Sarah? It was possible.

In verse three, hwhy said to Isaac "I will be with you". In the Hebrew text, it says "e'yey"- Aleph, Heh, Yod, Heh (hyha), the same word hwhy said to Moses "I AM that I AM", in Hebrew, "E'yey Asher E'yey", which is noted in the Torah portion of Sh'moth, in the book of Exodus

Exodus 3:14 And Elohim said to Moses, I AM THAT I AM (hyha rsa hyha): and said, Thus you shall say to the Sons of Israel, I AM (hyha) has sent me to you.


Yeshua revealed himself to the Jews that He was the "I AM", which is noted in the Gospel of John

John 8:58 Yeshua said unto them, Verily, verily, I say unto you, Before Abraham was, I AM (In Hebrew hyha).

What 
hwhy was really saying to Isaac in verse three was

3 Sojourn in this land, and I AM with you,...

or

3 Sojourn in this land, and I AM is with you,...


Looking at the word SWORN OATH

The Hebrew word for sworn oath is "sh'voo-ah"- Shin, Bet, Vav, Ayin, Heh (
hewbs). It is from Strong's Concordance number 7621, and its definition

Feminine passive participle of H7650; properly something sworn, that is, an oath: - curse, oath, X sworn.

from 7650, as noted in verse thirty three in the previous chapter.

This is not the typical Hebrew word for oath that we would normally see, which would be the Hebrew word "ohth"- Aleph, Tav, Resh (
twa). This tell us that the "ta-the Sworn Oath" (In the Hebrew text "Aleph-Tav Hash-voo-ah ta-hewbsh) is "Yeshua, the Sworn Oath".



Verse four

4 And I will multiply ta-your seed as the stars of the heavens, and I will give ta all of these lands to your seed; and in your seed shall all of the nations of the earth be blessed;

The similar phrases that 
hwhy said to Abraham, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 14:4 And, behold, the Word of hwhy came to him, to say, This shall not be your heir; for but whoever goes out from your bowels, he shall be your heir. 5 And brought him to the outside, and said, Scan now to the heavens, and count the stars, if you are able to count them: and said to him, So shall be your seed.

Genesis 12:3 ...and in you, all families of the ground will be blessed.



Verse five

5 Because that Abraham listened in My Voice, and kept My Charge, My Commandments, My Statutes, and My Torahs.

I was thinking. When Isaac heard these words from 
hwhy, was he thinking back when hwhy commanded Abraham to sacrifice Isaac? If so, did he thought of asking hwhy why did He command my father to me?

Looking at the word BECAUSE

The Hebrew word for because is "ey-kehv"- Ayin, Kuph, Bet (
bqe). It is from Strong's Concordance number 6118, and its definition

From H6117 in the sense of H6119; a heel, that is, (figuratively) the last of anything (used adverbially for ever); also result, that is, compensation; and so (adverbially with preposition or relatively) on account of: -    X because, by, end, for, if, reward.

Notice that 
hwhy first word in this verse starts with the Hebrew word "eykev". Was this hwhy's hint to Isaac that he will have a son based on this name?


Verse seven

7 And the men of the place inquired him of his wife; and said, She is my sister: for fearing to say, My wife; Lest shall kill me the men of the place upon Rebekah; for she was good of form.

Rebekah was a beautiful looking woman, just like Sarah, her mother-in-law. The kings of the culture of the day was still using this practice.



Verse eight

8 And was, that the days there were long to him, and Abimelech, King of the Philistines, peeped in unto the window, and looked, and behold, Isaac was sporting
ta Rebekah, his wife.

This verse reveals that Abimelech was snooping into Isaac's and Rebekah's home, peeping at their window. Why was he there? To see Rebekah? Abimelech was not the only person in the Bible that has looked out at one's own home, which is noted in the book of the prophet Samuel

2 Samuel 11:2 And it came to pass in an eveningtide, that David arose from off his bed, and walked upon the roof of the king's house: and from the roof he saw a woman washing herself; and the woman was very beautiful to look upon.

In this case, David was to be at war with his men and should not have stayed home. Looking at Bathsheba from his home was the beginning of his problems.

When King Abimelech saw Isaac and Rebekah together, there was a probability that Abimelech realized Isaac was most likely Abraham's son, and recalled his incident with Abraham over forty years before when Abimelech took Sarah for himself, and remembered that  hwhy could have killed him, and it was noted in the Torah portion of Vay-Yeyra, in the book of Genesis

Genesis 20:3 And Elohim came to Abimelech in the dream of the night, and said to him, Behold, you are dead upon the woman whom you have taken; and she is married to a husband. 4 And Abimelech had not come near to her: and said, Adonai, Will you slay also the righteous nation? 5 That not he said to me, She is my sister? And she, even she said of her, He is my brother? In the integrity of my heart and innocency of my palms have I done this. 6 And the Elohim said to him in the dream, Also I, I know that in the integrity of your heart you did this; and also I, I withheld you from sinning to me: upon thus, I did not allow you to touch to her. 7 And now, restore the wife of the man; for he is a prophet, and will pray over you, and live: and if you do not restore, know that dying, you shall die, you, and all that are to you.

Looking at the word SPORTING

The Hebrew word for sporting is "tsah-khahk"- Tsade, Khet, Kuph (
qxu), and it is from Strong's Concordance number 6711, and its definition

A primitive root; to laugh outright (in merriment or scorn); by implication to sport: - laugh, mock, play, make sport.

The actual in the Hebrew text is "Meetsrakh" with a Mem (
qxum), which Strong overlooked as a inidividual Hebrew word. This is the same word meaning "laughter". Was hwhy using this as another hint of playing on Isaac's name, though he alread existed? Who knows.



Verse nine

9 And Abimelech called to Isaac, and said, Behold, she is surely your wife: and how have you said, She is my sister? And Isaac said to him, Because I said, Lest I die upon her.

Playing jokingly on this, When Abimelech said "...surely, she is your wife", Isaac replied "She is my wife,...... but stop calling her "Shirley"" (a play on Leslie Nielson's phrase from the movie "Airplane") :) .

King
Abimelech, learning from his lesson last time with Abraham and Sarah, was proactive regarding this matter and confronted Isaac, and Isaac responded that he said she was his sister so that he wouldn't die.



Verses ten and eleven


10 And Abimelech said, What is this you have done to us? As a little, one of the people might had laid with ta-your wife, and you would have brought guilt upon us. 11 And Abimelech commanded ta-all the people, to say, The one touching on this man and on his wife, dying, shall die.

King Abimelech recalled 
hwhy's warning of his death for having Sarah in his possession and when He closed his wives and concubines' wombs in speaking to Isaac, and King Abimelech most likely feared that it would happened to him again.

It was just revealed to me, hwhy Kl dbk, as of November 30, 2016, that the accounts of Sarah and Rebekah being taking by the Pharaoh and/or King Abimelech were types and shadows of our "souls", because our souls are feminine. This would be an act of our souls being in the state of the kings, who were types and shadows of "the world". It would be a type of being "temporarily possessed" by the world until hwhy uses means to either plague them or reveal to them that we our souls belong to the Bridegroom, our symbolic Future Husband, who is "Yeshua".



Verses twelve and thirteen

12 And Isaac sowed in her land, and acquired a hundred fold in her year: and hwhy blessed him. 13 And the man was great and walked the walk and grew until when became much great:

This is one of the amounts that Yeshua noted, which are noted in the Gospels of Matthew and Mark

Matthew 13:23 But he that received seed into the good ground is he that heareth the Word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

Mark 4:8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.

Mark 4:20 And these are they which are sown on good ground; such as hear the Word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.

It compares to us as believers in Yeshua who follow hwhy with a productive heart and walk wholly in His Ways. In Isaac's case, he obeyed hwhy and stayed in Gerar, and produced a hundred fold.



Verses fourteen and fifteen

14 for was to him possession of flocks, and possession of herds, and many servants: And the Philistines, they were jealous of him. 15 And all the bore-wells which they, the servants of his father, dug in the days of Abraham his father, the Philistines had stopped them, and filled them with dirt.

Nice people those Philistines were. They did not even ask Abraham to use his wells, but covered them, so that Abraham's men could not use them. These Philistines in Gerar were doing callous acts, showing disrespect to Abraham, and now Isaac. In my opinion, this was their means to symbolically cover Abraham from existance and to stop "the life" of Abraham.

Looking at the word BORE-WELL

The Hebrew word for bore-well is "b'eyr"- Bet, Aleph, Resh (
rab). It is from Strong's Concordance number 875, and its definition

From H874; a pit; especially a well: - pit, well.

from 874 "bah-ahr" (
rab), and its defintion

A primitive root; to dig; by analogy to engrave; figuratively to explain: - declare, (make) plain (-ly).

This is where we get our modern English word "bore", as in the children's rhyme, "Bore a hole, bore a hole. I don't know where,...".


THE SYMBOLIC MEANINGS

It was just revealed to me, K'vod L'hwhy, as of November 30, 2016. The believers in Yeshua are "spiritual bored wells in Yeshua"!. This is our bodies, which are His vessels.

I will explain the act of the Philisitnes shortly.




Verses sixteen and seventeen

16 And Abimelech said to Isaac, Go from with us; for you are much mightier than us. 17 And Isaac went from there, and camped in the Valley of Gerar, and dwelled there.

King Abimelech did not do that to Abraham when he was there in the Torah portion of Vay-Yeyra. Why did he kicked out Isaac? It is possible that King Abimelech feared Isaac would take over the economy of Gerar and take the economical power away from King Abimelech. It is also possible that King Abimelech feared that he would lose his kingship, and Isaac would be their new king, maybe as an econimic king. That is why he kicked Isaac out.

Monte Judah of Lion and Lamb Ministries noted that one of the reasons King Abimelech kicked Isaac out, because he was claiming that Isaac was tapping into his "underground water vein" that ran toward Isaac's area where he dug his well. Monte also noted that this general tactic is being used by the Palestinians claiming that Israel is on their land despite they have a heritage, but the region of the entire land belongs to them, including the West Bank, the Golan Heights, and all of Jerusalem.




Verse eighteen

18 And Isaac returned, and dug again ta-the bore-wells of the water, which they were dug in the days of Abraham his father; and the Philistines had stopped them after the death of Abraham: and called to them names like the names which his father called to them.

Isaac was trying to revive the wells his father dug and revive his father, as well as his father's legacy. At the Middle Eastern culture of the day, wells were very important for life. When the Philistines were filling the wells up with dirt, they were trying to destroy Abraham's legacy and his descendants from having a life source. Also, it is possible that Abimelech had his servants cover up the well dug by Abraham in hopes that this well would be forgotten as well as the "sworn oath" that King Abimelech and Abraham made, but Isaac "revived" the well, and thus, reviving his father's sworn oath.

This is an image that is supposedly the well that Abraham dug at Be'er Sheba

Abraham's Well


THE SYMBOLIC MEANINGS

Yeshua discussed Himself as the Water of Life, which is noted in the Gospel of John

John 4:10 Yeshua answered and said unto her, If thou knewest the Gift of hwhy, and who it is that saith to thee, Give Me to drink; thou wouldest have asked of Him, and He would have given thee Living Water. 11 The woman saith unto Him, Sir, Thou hast nothing to draw with, and the well is deep: from whence then hast Thou that Living Water? 12 Art Thou greater than our father, Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13 Yeshua answered and said unto her, Whosoever drinketh of this water shall thirst again: 14 But whosoever drinketh of the Water that I shall give him shall never thirst; but the Water that I shall give him shall be in him a well of Water springing up into Everlasting Life.

Yeshua is our "Well of Living Water".

Abraham is symbolic of the believers in Yeshua as the children of Abraham, as well as the Jews who are descendants of Abraham. The apostle Paul noted this regarding the believers, which is noted in his letter to the assembly in Galatia

Galatians 3:6 Even as Abraham believed hwhy, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scripture, foreseeing that hwhy would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. 9 So then they which be of faith are blessed with faithful Abraham.

Going back to verses fourteen and fifteen in the Torah portion,
the act of the Philistines "stopping" the bore-wells is a type and shadow of HaSatan and his demons, through the world, trying to "stop" the flow of "the Living Water" via the Ruakh HaKodesh (the Holy Spirit) by the dirt, which is symbolic of "the issues of the world", which HaSatan and his demons are using to distract us from being refreshed and filled. The bore-wells being stopped with dirt also symbolizes the hinderance of our spiritual wells from receiving "the Word", which is Yeshua, the Living Word.

The act of Isaac "redigging" the bore-wells that his father, Abraham, dug, is symbolic of Yeshua redigging our "spiritual wells" to be rid of the issues of world, so that we could be spiritually filled with the Ruakh HaKodesh (the Holy Spirit).

!!!hwhy Kl dbk



Verses nineteen and twenty

19 And the servants of Isaac, they dug in the valley, and they found there a bore-well of living water. 20 And the shepherds of Gerar, they strove with the shepherds of Isaac, to say, The water is for us: and he called the name of the bore-well, Esek; for they contended (quarreled, strove) with him.

Sound familiar? This is a strife Abraham's herdsmen strived with Lot's herdsmen, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis13:5 And also to Lot that went with ta-Abram had flocks, and herds, and tents, 6 and the land was not able to bear them to dwell together, for their substance was great, and that they are not able to dwell together. 7 And was a strife between the shepherds of the livestock of Abram and the shepherd of the livestock of Lot: and the Canaanite and the Perizzite dwelled then in the land,

History has repeated itself, in this case with Isaac's shepherds and Abimelech's shepherds over a well that rightfully belonged to Isaac. His father, Abraham, dug that well, and Isaac inherited it...oops, I mean "her". A man-made well is feminine, like a city is feminine.

Looking at the word GERAR

The Hebrew word for Gerar is "G'rahr"- Gimel, Resh, Resh (
rrg). It is from Strong's Concordance number 1642, and its definition

Probably from H1641; a rolling country; Gerar, a Philistine city: - Gerar.

from 1641 "gah-rahr"  , and its definition

A primitive root; to drag off roughly; by implication to bring up the cud (that is, ruminate); by analogy to saw: - catch, chew, X continuing, destroy, saw.

Based on the word "Gerar" it probably comes from the Hebrew word "geyr" (
rg). It is from Strong's Concordance 1616, and its definition

From H1481; properly a guest; by implication a foreigner: - alien, sojourner, stranger.

from 1481 "goor"- Gimel, Vav, Resh (
rwg), and its defintion

A primitive root; properly to turn aside from the road (for a lodging or any other purpose), that is, sojourn (as a guest); also to shrink, fear (as in a strange place); also to gather for hostility (as afraid): - abide, assemble, be afraid, dwell, fear, gather (together), inhabitant, remain, sojourn, stand in awe, (be) stranger, X surely.


I will explain this meaning in a moment.


This Torah portion passage is the first of the three wells which Isaac's men dug

THE FIRST WELL


Looking at the word ESEK

The Hebrew word for Esek is "ey-sehk"- Ayin, Shin, Kuph (
qse), It is from Strong's Concordance number 6230, and its definition

From H6229; strife: - Esek.

from 6229 "ah-sahk" (
qse), and its definiton

A primitive root (identical with H6231); to press upon, that is, quarrel: - strive with.

from 6231 "ah-shahk" (
qse), and its definition

A primitive root (compare H6229); to press upon, that is, oopress, defraud, violate, overflow: - get deceitfully, deceive, defraud, drink up, (use) oppress ([-ion], -or), do violence (wrong).

Esek means "strife"


THE SYMBOLIC MEANINGS

This first well of living water is symbolic to believers' lives getting the Water of Life, which is from the Ruakh HaKodesh (the Holy Spirit) through Yeshua. When one becomes a new believer, the first people that believers will face, will be those causing strife by the shepherds of Gerar. In the case of these shepherds, the Hebrew word for Gerar means "destroyer". These shepherds are symbolized by the people whom one has been acquainted with the believer and knew the believer during the believer's earthly lifestyle before they were believers who want to "destroy" Isaac, a.k.a. "the believers". Also, believers will be in strife with strangers whom one doesn't know. The first striving phase relates to known and unknown physical people.



Verse twenty-one

21 And they dug another bore-well, and strove over her also: and called her name, Sitnah.

THE SECOND WELL


Looking at the word SITNAH

The Hebrew word "Seet-nah"- Shin, Tet, Nun, Heh (
hnjs) is from Strong's Concordance number 7856, and its definition

The same as H7855; Sitnah, the name of a well in Palestine: - Sitnah.

 from 7855 "seet-nah"
(hnjs), and its definition

From H7853; opposition (by letter): - accusation.

from 7853 "sah-tahn"
(
njs), and its definition

A primitive root; to attack, (figuratively) accuse: - (be an) adversary, resist.

Sitnah means "adversary" and "accusation"


THE SYMBOLIC MEANINGS

The next phase of a beliver's spiritual walk is with the Adversary himself- HaSatan, and his demons. This next phase of struggle is an "internal struggle" with our secular past and mentality for things that we did and thought and acted that were not righteous in our lives, and HaSatan will play himself as "the Adversary" to confront us and remind us of our past. Also, HaSatan will go to 
hwhy and to Yeshua to accuse us of anything that has happened to us since we were born again. The apostle Paul have given us a word of hope, which is noted in his letter to the assembly in Corinth

2 Corinthians 5:17 Therefore if any man be in Messiah, he is a new creature: old things are passed away; behold, all things are become new.

and also from the apostle John, which he noted in his letter

1 John 2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Yeshua, the Messiah, the Righteous:



Verse twenty two

22 And removed from there, and dug another bore-well; and they did not strove over her: and called her name, Rehoboth; and said, For now hwhy has broaden for us, and we will fructify in the land.

THE THIRD WELL

Looking at the word REHOBOTH

The Hebrew word for Rehoboth is "R'khoh-voth"- Resh, Khet, Bet, Vav, Tav ( twbxr). It is from Strong's Concordance number 7344, and its defintion

Plural of H7339; streets; Rechoboth, a place in Assyria and one in Palestine: - Rehoboth.

from 7339 "r'khohv"
(
bwxr), and its definition

From H7337; a width, that is, (concretely) avenue or area: - broad place (way), street. See also H1050.

from 7337 "rah-khahv" (
bxr), and its defintion

A primitive root; to broaden (intransitively or transitively, literally or figuratively): - be an en- (make) large (-ing), make room, make (open) wide.

Rehoboth means "broaden" and "make room (or "make space")"


THE SYMBOLIC MEANINGS

When believers strive through the first two phases in their walk with Yeshua, this next phase is for them to be given breathing space and time to grow in Yeshua via the Ruakh HaKodesh, including by prayer, and reading the Word.

All this relates to a well. As I mentioned before, the gender of a well is known in the Hebrew to be feminine. The well is like our souls, and the gender of our souls are also feminine. Our souls need to be filled with the Ruakh HaKodesh (the Holy Spirit), and our souls in this Torah portion passage will be "broadened", or "enlarged", another of saying that our souls have "grown" in our walk with Yeshua. Our souls go through these three stages in our lives. This three stage cycle repeats in a believer's life in order for our souls to continually grow in our lives and in our Kingdom walk with Yeshua whenever circumstances comes our way. Don't forget, Yeshua didn't just have one striving factor in His life, and it was all done. He also went through this three stage phase in His life on earth until he died on the tree, a.k.a. the cross.



Verse twenty three

23 And ascended from there to Beer Sheba.

THE FOURTH WELL

Looking at the word BE'ER SHEBA

The Hebrew name for Beer Sheba is "B'eyr Sheh-vah"- Bet, Aleph, Resh; 
Shin, Bet, Ayin (ebs rab). It is from Strong's Concordance number 884, and its definition

From H875 and H7651 (in the sense of H7650); well of an oath; Beer Sheba, a place in Palestine: - Beer-shebah.


Be'er

from 875 "b'eyr" (
rab), and its definition

From H874; a pit; especially a well: - pit, well.

from 874 "bah-ahr" (
rab), and its definition

A primitive root; to dig; by analogy to engrave; figuratively to explain: - declare, (make) plain (-ly).

Sheva

from 7651 "sheh-vah" (
ebs), and its definition

From H7650; a primitive cardinal number; seven (as the sacred full one); also (adverbially) seven times; by implication a week; by extension an indefinite number: -    (+ by) seven ([-fold], -s, [-teen, -teenth], -th, times). Compare H7658.

from 7650 "shah-vah" (
ebs), and its definition

A primitive root; properly to be complete, but used only as a denominative from H7651; to seven oneself, that is, swear (as if by repeating a declaration seven times): - adjure, charge (by an oath, with an oath), feed to the full [by mistake for H7646], take an oath, X straitly, (cause to, make to) swear.

Be'er Sheva means "Well of Oath", and it also means "Well of Seven". By the way, Be'er" is where tI used in English "bore" in these recent verses


THE SYMBOLIC MEANINGS

This is a continuation in a believer's spiritual walk. Be'er Sheba, In Hebrew means "the Well of Oaths/the Well of Seven" where Abraham made a covenant with King Abimelech, as noted in the Torah portion of Vay-Yeyra, in the book of Genesis, as noted earlier in the previous chapter. This represents a "spirtual oath" in a believer's relationship between the believer and Yeshua in one's walk with Him, and this could be based on the promises from the Word. An example of a promise, or oath, is one spoken by hwhy through Moses, which is noted in the Torah portion of Vay-Yeyleykh, in the book of Deuteronomy

Deuteronomy 31:8 and hwhy, He is the One going to your face; He will be with you, shall not fail you, and shall not forsake you: you shall not fear, and you shall not be dismayed.

There are many promises spoken by 
hwhy and Yeshua throughout the Bible. Also, it is realized that the reason it is translated as "the Well of Seven", because the number seven is also applied to "the seventh day", meaning the Biblical day of Shabbath, meaning "the day of physical rest". This is a believer's act of being "physically and spiritually refreshed" as well as being "physically and spiritually prepared through the promises of His Word".

!!!hwhy Kl dbk

This continues later in the chapter.


Ending this Torah passage, a believer is to be renewed in the spirit of one's mind in this Biblical seven day cycle, which the apostle Paul noted in his letter to the assembly in Ephesus

Ephesians 4:23 And be renewed in the spirit of your mind;

This is to be done by being filled with 
the Ruakh HaKodesh (the Holy Spirit), which the apostle Paul noted in his letters to the assemblies in Ephesus and Rome

Ephesians 5:18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;

Romans 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of hwhy dwell in you. Now if any man have not the Spirit of Messiah, he is none of His.

To me, this is a revelation and a half.



Verses twenty four and twenty five

 
24 And hwhy appeared to him in his night, and said, I am the Elohim of Abraham, your father: Do you not fear, for I am with you, and will bless you, and will multiply ta-your seed on the sake of Abraham, My servant. 25 And built an altar there, and called on the Name of hwhy, and pitched his tent there: and the servants of Isaac, they opened a bore-well.

After Isaac arrives there, he gets a word by 
hwhy, makes an altar, and dug a well. When he made an altar, he made a marker of remembrance. This is the same thing his father, Abraham, did in the Negev and in Mamre, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 13:1 And Abram ascended from Egypt, he, and his wife, and all that was to him, and Lot with him, to the Negeb. 2 And Abram was very rich in the livestock, in the silver, and in the gold. 3 And went toward his journeying from the Negeb to Beth El unto the place where his tent had been in the start between Beth El and between the Ai; 4 to the place of the altar, which was made there in the first: and there Abram called on the Name of hwhy.... 14 And hwhy said to Abram after that Lot separated upon him, Lift up your eyes now and look from the place where you are there; hiddenward (northward), and negebward (southward), and risingward (eastward), and seaward (westward): 15 for ta-all the land which you see to yourself will I give her to your seed unto ages. 16 And I will make ta-your seed as the dust of the earth: that if a man is able to number ta-the dust of the earth, also your seed shall be numbered. 17 Rise, walk in the land to her length and to her breadth; for I will give her to you. 18 And Abram was tenting, and came and dwelled in the Oaks of Mamre which is in Hebron, and built there an altar to hwhy.

Indirectly related, the prophet Jeremiah made note of markers, which is noted in his book

Jeremiah 31:21 Set thee up waymarks, make thee high heaps: set thine heart toward the highway, even the way which thou wentest: turn again, O Virgin of Israel, turn again to these thy cities.



Verse twenty six

26 Then Abimelech went to him from Gerar, and Ahuzzath, his companion, and Phichol, captain of his army.

Notice this is the same two individuals that came to Abraham between forty and sixty years ago. This would put Abimelech and Phichol about, at minimum, sixty years old. The difference is that Ahuzzath is with Abimelech and Phicol.

Looking at the following words:

AHUZZATH


The Hebrew name for Ahuzzath is "Ah-khoo-zath"
- Aleph, Khet, Zayin, Tav ( tzxa). It is from Strong's Concordance number 276 and its defintion

A variation of H272; possession; Achuzzath, a Philistine: - Ahuzzath.

from number 272 "ah-khoo-zah" (hzxa), and its definition

Feminine passive participle of H270; something seized, that is, a possession (especially of land): - possession.

from 270 "ah-khahz" (
zxa), and its definition

A primitive root; to seize (often with the accessory idea of holding in possession): -    + be affrighted, bar, (catch, lay, take) hold (back), come upon, fasten, handle, portion, (get, have or take) possess (-ion).

Ahuzzath means "seize" and "possess".


PHICOL

The Hebrew word for Phicol is "Phee-khohl"- Peh, Yod, Kaph, Lamed (
lkyp). It is from Strong's Concordance number 6369, and its definition

Apparently from H6310 and H3605; mouth of all; Picol, a Phillistine: - Phichol.

Phi

from 6310 "peh" (
hp), and its definition

From H6284; the mouth (as the means of blowing), whether literally or figuratively (particularly speech); specifically edge, portion or side; adverbially (with preposition) according to: - accord (-ing as, -ing to), after, appointment, assent, collar, command (-ment), X eat, edge, end, entry, + file, hole, X in, mind, mouth, part, portion, X (should) say (-ing), sentence, skirt, sound, speech, X spoken, talk, tenor, X to, + two-edged, wish, word.

from 6284 "pah-ah" (
hap), and its definition

A primitive root; to puff, that is, blow away: - scatter into corners.

Col

from 3605 "kohl" (
lk), and its definition

From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense): - (in) all (manner, [ye]), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, [no-] thing, ought, whatsoever, (the) whole, whoso (-ever).

from 3634 "kah-lahl" (
llk), and its definition

A primitive root; to complete: - (make) perfect.

Phicol means "Mouth of All" or "All Mouth".

The definition two names two together means "A Possessor of All Mouth".

Include Abimelech's name which means "Father of the King" with the other two, it says "The Father of the King is a Possessor of all Mouth".

Based on Ahuzzoth and Phicol's name, there are two ways it  can be approached:

One: Abimelech was a "possessor of all mouth", in other words "a possessed blabber mouth".
Two: Rephrasing this, with Abimelech's name, the Father of the King is a possessor of the mouth of all, could also be connected to Yeshua, who is the King of kings, who is the Living Word made flesh, who speaks the Word only.

It is clear that King "Possessed Blabber Mouth" Abimelech had "ulterior motives" when he came to Isaac, by bringing Ahuzzath his "possessor" or "seizor", and Phicol his, what my dad called a person, "motor mouth", by wanting to reclaim the wells that Isaac had obtained by reopening his father's wells. As I mentioned before the wells are like our "spiritual wells" of our bodes as vessels in Yeshua. This is spiritually what the enemy, HaSatan and his demons, wants to do against us by taking back by "possessing" our "souls" and "motor mouthing" with his "lies".




Verse twenty seven

27 And Isaac said to them, Why do you come to me, and you, you were hating me, and you have sent me away from with you?

Note that this was at Be'er Sheba, "the Well of Oath"/"the well of Seven", the same location King Abimelech talked with Abraham. Isaac must have had some idea what happened to his father Abraham when King Abimelech came to him, and became proactive and asking him by saying that they kicked him out, and they are coming to him?



Verses twenty eight and twenty nine

28 And they said, Seeing, we have seen that hwhy is with you: and we said, She shall be now an oath between us; between us and between you, and we will cut her a covenant with you; 29 You will not do evil with us, as which we did not touch you, and as which we did only good with you, and sent you away in peace: You are now blessed of hwhy.

Yeah, sure you did, Abimelech. As Bill Cosby said in his Noah's skit, "Right!". King Abimelech didn't kick him out in peace, but as I noted earlier in the chapter, he did it in fear and in jealousy that Isaac would continue in his economic success from his hundred fold produce, and that Isaac was going to take over the economy, if not Abimelech's realm. Don't forget that in the day, the produce and the growth of one's economy was dominant in society.

Notice the same steps that Abimelech did to Isaac as he did to Abraham from the Torah portion Vay-Yeyra. The reason Abimelech went to swear to Isaac, as he did with Abraham, because Abimelech was afraid to be cursed by Isaac as he was cursed from 
hwhy for taking Abraham's wife, Sarah. In this week's Torah portion, he has the same fear that hwhy will curse him, because of taking Isaac's wife, Rebekah. That is why Abimelech was making a sworn oath with him, and wanted to cut a covenant with Isaac like they did with his father, Abraham. As the Hebraic Roots/Messianic teachers say "History repeats itself".



Verses thirty and thirty-one


30 And made a banquet for them, and they ate and they drank. 31 And they arose early in the morning, and they swore a man to his brother: and Isaac sent them away, and they left from with himself in peace.

This was "the Food Covenant" between both parties. As I mentioned before about a Food Covenant, once the deal was made, it is the culture of the day to eat food and to drink to seal the deal. By this Food Covenant, the covenants and the oaths, including sworn oaths, cannot be broken by either party. The Food Covenant is the last step that completes the process. In this case, King Abimelech and Isacc made peace between each other.



Verses thirty two and thirty three

32 And was, in his day, and the servants of Isaac, they came, and they told to him upon the account of the well which they had dug, and said to him, We found water! 33 And called her, Shebah: Upon thus, the name of the city was Beer Sheba unto this day.

THE FIFTH WELL

Looking at the word SHEBAH

The Hebrew name for the well, Shebah, is "Shee-vah"- Shin Bet, Ayin, Heh (
hebs). It is from Strong's concordance number 7656, and its definition

Masculine of H7651; seven (seventh); Shebah, a well in Palestine: - Shebah.

from 7651 "sheh-vah" (
ebs), and its definition

From H7650; a primitive cardinal number; seven (as the sacred full one); also (adverbially) seven times; by implication a week; by extension an indefinite number: -    (+ by) seven ([-fold], -s, [-teen, -teenth], -th, times). Compare H7658.

from 7650 "shah-vah" (
ebs), and its definition

A primitive root; properly to be complete, but used only as a denominative from H7651; to seven oneself, that is, swear (as if by repeating a declaration seven times): - adjure, charge (by an oath, with an oath), feed to the full [by mistake for H7646], take an oath, X straitly, (cause to, make to) swear.

This word translates "swear", "sworn oath" and also "complete".



This is a continuation from verse twenty five of this week's Torah portion chapter

Genesis 26:23 And ascended from there to Beer Sheba.... 25 and the servants of Isaac, they opened a bore-well.

This Torah portion passage took place at "the Well of Sworn Oath/the Well of Seven".

hwhy did not make them find water until the covenant between Isaac and King Abimelech was "completed" through the Food Covenant, which resulted in the peace between each other. As long as there was no peace between them when King Abimelech kicked Isaac out of the area, Isaac's servants could not find water. Now the two have made peace together, and hwhy allowed Isaac's servants to find water. And because of this peacemaking account, Isaac named it "Sworn Oath" as well as the alternate word "Complete" in rememberance of the covenant between them.


Isaac made Abimelech reaped what he sowed, as did Abraham, but indirectly. Abraham made a covenant with the seven lambs to Abimelech, but in this week's Torah portion's case, Isaac called the well "complete", because it was a settlement act between himself and King Abimelech. The prophet Ezekiel could be used as a play on the words in this account, which is noted in his book

Ezekiel 34:25 And I will make with them a Covenant of Peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods.

Ezekiel 37:26 Moreover I will make a Covenant of Peace with them; it shall be an Everlasting Covenant with them: and I will place them, and multiply them, and will set My Sanctuary in the midst of them for evermore.


Pinchas, son of Eleazer, the High Priest, received the Covenant of Peace when he killed the Simeonite leader and the Moabitess princess to stop the plague in the camp, which is noted in the Torah portion of Pinkhas, in the book of Numbers

Numbers 25:10 And hwhy spoke to Moses, to say, 11 Phinehas, son of Eleazar, son of Aaron, the Priest, has turned ta-My Wrath away from upon the Sons of Israel in his zealousy of ta-My Zeal in their midst, and I did not finish off ta-the Sons of Israel in My Jealousy. 12 So say thus, Behold, has been given to him ta-My Covenant of Peace:

For us as believers, this is like our spiritual walk with Yeshua our "Covenenant of Peace" by preaching His Gospel, which the apostle Paul noted in his letter to the assembly in Rome

Romans 10:15 And how shall they preach, except they be sent? As it is written, How beautiful are the feet of them that preach the Gospel of Peace, and bring glad tidings of good things!

This was Isaac's "Gospel of Peace" through this "sworn oath", and calling the well "complete" to complete what his father did with his covenant with Abimelech over forty years earlier.


THE SYMBOLIC MEANINGS

This is a continuation from the fourth well. This fifth well is the believers who are "spiritual wells". If there is no peace in our situation between the believers and their other parties who is potentially peaceful, our spiritual wells will be dry until we make peace with them. One comparison is when Yeshua made note regarding this by getting right with one's neighbor, which is noted in the Gospel of Matthew

Matthew 5:21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca [[in Hebrew, "reyk" (qr), meaning "worthless"]], shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. 23 Therefore if thou bring thy gift to the Altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift [[Karban Offering]] before the Altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift [[Karban Offering]]. 25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

Yeshua, even in His day, told people to make peace with those whom they did wrong to.


This also applies to the believers in the Biblical "seventh" day of Shabbath physical rest, because the number seven, according to myideasbedroom.com, means "perfection". Another website, thesecretcode.com.uk says that the number seven means "spiritual perfection". These two meanings make sense, because the believers who are "spiritual wells" via their bodies, which are also "vessels" of Yeshua, will be "spiritually complete" in the Shabbath physical rest, and be "complete" when the believers are physically resting to be restored "in the seventh Biblical day of Shabbath".

This also reveals to us that based on the earlier sources of this Torah portion passage, "the Covenant of Peace" is "YESHUA!!!"

This is what I call "the Spiritul Five Bore-Well Stage Cycle", and this cycle starts all over again throughout the Biblical seven day week, week by week.

!!!hwhy Kl dbk


Ending this,
All I can say is "Well, well, well, well, well".



Verses thirty four and thirty five

34 And Esau was a son of forty years, and took to wife ta-Judith, daughter of Beeri, the Hittite, and ta-Bashemath, daughter of Elon, the Hittite: 35 And they were a grief of spirit to Isaac and to Rebekah.

First of all, why this was in this chapter? I don't know. In my opinion, it should have been put in the next chapter. Something that I hope I can ask Yeshua when we see Him.

Isaac and Rebekah remembered Eliezer's covenant with Abraham to not take a wife among the daughters of Canaan when they realized Esau took Hittite, Canaanite, women, which is noted in the Torah portion of Khai-yey Sarah, in the book of Genesis

Genesis 24:2 And Abraham said to his servant, the elder of his house that ruled over all that he had, Put now your hand under my testicles: 3 And I will make you swear in hwhy, the Elohim of the Heavens, and the Elohim of the Earth, that you will not take a wife to my son from the daughters of the Canaanites whom I dwell in his midst: 4 But you will go to my land, and to my kindred, and you will take a wife for my son, for Isaac.

They took it personally, and it was their personal experience that caused them to be grief for what Esau did.

Looking at the word GRIEF

The Hebrew word for grief is "moh-rah"- Mem, Resh, Heh (
hrm). It is from Strong's Concordance number 4786, and its definition

From H4843; bitterness, that is, (figuratively) trouble: - grief.

  from 4843 "mah-rahr"
(rrm), and its defintion

A primitive root; properly to trickle (see H4752); but used only as a denominative from H4751; to be (causatively make) bitter (literally or figuratively): - (be, be in, deal, have, make) bitter (-ly, -ness), be moved with choler, (be, have sorely, it) grieved (-eth), provoke, vex.

In other words, Isaac and Rebekah were "bitter" against Esau for rebelling against Eliezer and Abraham's covenant.


Looking at the following words:

JUDITH

The Hebrew word for Judith is "Y'hoo-deeth"- Yod, Heh, Vav, Dalet, Yod, Tav (
tydwhy). It is from Strong's Concordance Number 3066, and its definition

Feminine of H3064; the Jewish (used adverbially) language: - in the Jews’ language.

from 3064 "y'hoo-dee" (
ydwhy), and its definition

Patronymic from H3063; a Jehudite (that is, Judaite or Jew), or descendant of Jehudah (that is, Judah): - Jew.

from 3063 "y'hoo-dah" (
hdwhy), and its definition

From H3034; celebrated; Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory: - Judah.

In this case, Judith means "praise".


BEERI

The Hebrew word for Beeri is "B'ey-ree"- Bet, Aleph, Resh, Yod (
yrab). It is from Strong's Concordance number 882, and its definition

From H875; fountained; Beeri, the name of a Hittite and of an Israelite: - Beeri.

from 875 "b'eyr" (
rab), and its definition

From H874; a pit; especially a well: - pit, well.

from 874 as noted earlier.

Beeri means "fountained", and "bore-well".


HITTITE

The Hebrew word for Hittite is "Khee-tee"- Khet, Tav, Yod (
ytx). It is from Strong's Concordance number 2850, and its definition

Patronymic from H2845; a Chittite, or descendant of Cheth: - Hittite, Hittites.

from 2845
"kheyth" (tx), and its defintion

From H2865; terror; Cheth, an aboriginal Canaanite: - Heth.


from 2865 "khah-thath" (
ttx), and its definition

A primitive root; properly to prostrate; hence to break down, either (literally) by violence, or (figuratively) by confusion and fear: - abolish, affright, be (make) afraid, amaze, beat down, discourage, (cause to) dismay, go down, scare, terrify.

Hittite means "terror"

Putting the three definitions of their names together, it says "Praise to the Fountain of Terror", or "Praise to the Bore-Well of Terror".


Looking at the following definitions:

BASEMATH

The Hebrew word for Basemath is "Bahs-math"- Bet, Shin, Mem, Tav (
tmsb). It is from Strong's Concordance number 1315, and its definition

Feminine of the second form of H1314; fragrance; Bosmath, the name of a wife of Esau, and of a dughter of Solomon: - Bashemath, Basmath.

from 1314 "boh-sehm" or beh-sehm" (
msb), and its defintion

From the same as H1313; fragrance; by implication spicery; also the balsam plant: - smell, spice, sweet (odour).

from 1313 "bah-sahm" (
msb), and its definition

From an unused root meaning to be fragrant; (compare H5561) the balsam plant: - spice.

Basemath means "fragrance" or "scent".


ELON

The Hebrew word for Elon is "Ey-lohn"- Aleph, Yod, Lamed, Nun Sophit (
Nlya). It is from Strong's Concordance number 356, and its definition

From H352; oakgrove; Elon, the name of a place in Palestine, and also of one Hittite, two Israelite: - Elon.

from 352 "ah-yeel" (
lya), and its definition

From the same as H193; properly strength; hence anything strong; specifically a chief (politically); also a ram (from his strength); a pilaster (as a strong support); an oak or other strong tree: - mighty (man), lintel, oak, post, ram, tree.

from 193 "ool" (
lwa), and its defintion

From an unused root meaning to twist, that is, (by implication) be strong; the body (as being rolled together) also powerful: - mighty, strength.

Elon means "strength".


HITTITE

As noted above.

Putting the three definitions of their names together, it makes a phrase:

"The Scent of Strength in Terror"

The two sets of names and their definitions reveal that they are symbolized by "HaSatan". Back in Abraham and Isaac's culture, the babies are named based on circumstances, appearance, or events. Based on the fact they are all from Canaan, which means "humiliation", and they were cursed, that is why Abraham and Isaac did not any of their sons to marry the daughters of Canaan.


This will be manifested in the next chapter.







CHAPTER 27

Genesis 27:1-46

Gen 27:1 And was, as Isaac aged, and his eyes, they were dim from seeing, and called 
ta-Esau, his son, the elder, and said to him, My son: and said to him, Behold I. 2 And said, Behold now, I am old. I do not know the day of my death: 3 and now, lift now your weapons, your quiver, and your bow, and go to the field, and hunt for me game; 4 And make savory meat for me as which I love, and bring her to me, and I shall eat of her; in order that my soul, she may bless you before I die.

5 And Rebekah heard Isaac in speaking to Esau, his son. And Esau went to the field to hunt to bring game. 6 And Rebekah spoke of her to Jacob, her son, to say, Behold, I heard 
ta-your father speaking to Esau, your brother, to say, 7 Bring game to me, and make savory meat for me, and I will eat, and I will bless you toward the Face of hwhy, toward the facing of my death. 8 And now, my son, listen in my voice to which I am with commanding you. 9 Go now to the flock, and fetch for me from there two good kids of the goats; and I will make them of savory meat for your father, as which loves: 10 and you will bring to your father, and make eat, in order that may bless you toward the facing of his death. 11 And Jacob said to Rebekah, his mother, Behold, Esau, my brother, is a hairy man, and I am a smooth man: 12 Perhaps my father will feel me, and I shall be as a deceiver in his eyes; and I shall bring a curse upon me, and not a blessing. 13 And his mother, she said to him, You curse shall be upon me, my son: only listen in my voice, and go fetch for me. 14 And went, and fetched, and brought to his mother: and his mother, she made savory meat, as which his father loves, 15 and Rebekah, she took ta-the garments of Esau, her son, the elder, of the delightful ones which were with her in the house, and she clothed ta-Jacob her son, the younger: 16 And she clothed ta-the skins of the kids of the goats upon his hands, and upon the smoothness of his neck: 17 and she gave ta-the savory meat, and ta-the bread, which was made of her, in the hand of Jacob, her son.

18 And went to his father, and said, My father: and said, Behold I; Who are you, my son? 19 And Jacob said to his father, I am Esau, your firstborn; I have done as which you spoke to me: Rise now, sit, and eat of her from my game, in order that your soul, she may bless me. 20 And Isaac said to his son, How is this you have hastened to find, my son? And said, For
hwhy, your Elohim, brought her to my face. 21 And Isaac said to Jacob, Come near now, and I may feel you, my son, if this is you, my son Esau, or not. 22 And Jacob came near to Isaac, his father; and felt him, and said, The voice is the voice of Jacob, and the hands are the hands of Esau. 23 And did not discerned him, for his hands, they were hairy like the hands of Esau, his brother: and blessed him. 24 And said, Is this you, Esau, my son? And said, I am. 25 And said, Come near to me, and I will eat from the game of my son, by that, she may bless you. And brought near to him, and ate: and brought to him wine, and drank. 26 And Isaac, his father, said to him, Come near now, and kiss to me, my son. 27 And came near, and kissed to him: and smelled ta-the odor of his garment, and blessed him, and said, See, the smell of my son is as the scent of a field which hwhy has blessed him:

28 And may the Elohim give to you the dew of the heavens, and the fatness of the earth, and much grain, and new wine: 29 and peoples will serve you, and communities will bow down to you: shall be a ruler to your brothers, and the sons of your mother shall bow down to you: your cursors shall be cursed, and your blessers shall be blessed.

30 And was, as when Isaac had completed to bless
ta-Jacob, and was, only going, had just gone out from ta the face of Isaac, his father, and Esau, his brother, came from his hunting, 31 and he also made savory meat, and came to his father, and said to his father, Arise, my father, and eat from the game of his son, in order that your soul, she may bless me. 32 And Isaac, his father, said to him, Who are you? And said, I am your son, Esau, your firstborn. 33 And Isaac was terrified with a great terror, unto much, and said, Who was he then that hunted game, and brought to me, and I ate from all before you came, and I have blessed him? Also shall be blessed. 34 As Esau heard ta-the words of his father, and cried a great cry, and bitterness unto much, and said to his father, Bless me, also me, my father. 35 And said, Your brother came in deceit, and took away your blessing. 36 And said, Is that thus his name is called Jacob? And has restrained me these two times: has taken away ta-my firstborn right; and behold now, has taken away my blessing. And said, Have you not reserved for me a blessing? 37 And Isaac answered and said to Esau, Behold, I have set him a mighty one toward you, and ta-all of his brothers I have given to him for servants; and grain, and new wine, I have sustained him: But for you then, what can I do, my son? 38 And Esau said to his father, That one blessing, she has to you, my father? Bless me, also me, my father. And Esau lifted his voice, and wept. 39 And Isaac his father answered, and said to him, Behold, the fatness of the earth shall be your dwelling, and from the dew of the heavens from above; 40 and by your sword you shall live, and ta-your brother you shall serve; and shall be as when you have dominion, and you shall break off his yoke from upon your neck. 41 And Esau hated (opposed) ta-Jacob upon the blessing which his father had blessed him: and Esau said in his heart, The days of mourning for my father are drawing near; and I will kill ta-Jacob, my brother.

42 And was told to Rebekah
ta-the words of Esau, her son, the elder: and she sent and she called to Jacob, her son, the younger, and she said to him, Behold, Esau, your brother, is comforting towards you to kill you. 43 And now, my son, listen in my voice; and arise, run away by yourself to Laban, my brother, to Haran; 44 and you will dwell with him ones of days, until when the fury of your brother, she turns away; 45 until the anger of your brother turns away from you, and forgets ta what you have done to him: and I will send, and I will fetch you there: to why should I be deprived also the two of you of one day? 46 And Rebekah, she said to Isaac, I am weary of my life from the face of the daughters of Heth: If Jacob takes a wife from the daughters of Heth like these from the daughters of the land, for what is life to me?


(Note: Not all verses will have comments)



Verse one

1 And was, as Isaac aged, and his eyes, they were dim from seeing,...

The Hebrew text for "were dim" is "Vah-teekh-hey-nah" (
Nyhktw) which is "and they were dim". The "tav" in the word is the feminine pronoun "she" verb is feminine, and that makes the eyes feminine. The eyes are the window to the soul, and it would make sense for the eyes to be feminine. That means Isaac's soul was also dim from knowing what is going to happen later in this chapter.



Verses one through four

1 ...and called ta-Esau, his son, the elder, and said to him, My son: and said to him, Behold I. 2 And said, Behold now, I am old. I do not know the day of my death: 3 and now, lift now your weapons, your quiver, and your bow, and go to the field, and hunt for me game; 4 And make savory meat for me as which I love, and bring her to me, and I shall eat of her; in order that my soul, she may bless you before I die.

This is "the Food Covenant" that will seal Esau to be the blessed son, so Isaac thought.

Looking at the word SAVORY MEAT

The Hebrew word for savory meat is "mah-tahm" or "mah-tah-mah"- Mem, Tet, Ayin, Mem Sophit or Mem, Heh (
Mejm or hMejm). It is from Strong's Concordance number 4303, and its defintion

From H2938; a delicacy: - dainty (meat), savoury meat.

from 2938 "tah-ahm" (
Mej), and its definiton

A primitive root; to taste; figuratively to perceive: -  X but, perceive, taste.

This is where we get our modern English word "meat". Also "tah-ahm" is where we get our modern English word "tummy", meaning "tummy food". I can hear the song "Yummy, yummy" by Herman's Hermits". Now I'm getting hungry :) .



Verse Five

5 And Rebekah heard Isaac in speaking to Esau, his son. And Esau went to the field to hunt to bring game.

This means that Rebekah was present, but hidden when Isaac talked to Esau, and saw Esau going out to hunt.



Verses six and seven

6 And Rebekah spoke of her to Jacob, her son, to say, Behold, I heard ta-your father speaking to Esau, your brother, to say, 7 Bring game to me, and make savory meat for me, and I will eat, and I will bless you toward the Face of hwhy, toward the facing of my death.

Theseare the comparisons of the two statements between Isaac and Rebekah in verse four and in verse seven:

Isaac:
And make savory meat for me as which I love, and bring her to me, and I shall eat of her; in order that my soul, she may bless you before I die.

Rebekah:
7 ...and make savory meat for me, and I will eat, and I will bless you toward the Face of hwhy, toward the facing of my death.

These two statements are slightly different. One thing, Isaac did not say was 
hwhy's Name, and Rebekah did not say his "soul" shall bless him. Why did not Rebekah say the same words her husband said? I don't have an answer to that at this time.



Verses eight through ten

8 And now, my son, listen in my voice to which I am with commanding you. 9 Go now to the flock, and fetch for me from there two good kids of the goats; and I will make them of savory meat for your father, as which loves: 10 and you will bring to your father, and make eat, in order that may bless you toward the facing of his death.

Notice Rebekah said specifically "two kids of goats". Why didn't she say "two lambs"? I don't know.

Compare the image of the hairs between a goat and a lamb

Goat  Sheep

It is because the kids' hair is similar to Esau's hair, being straight, whereas the lamb's hair is curly. All I can say is that Esau was one hairy dude.

Also, Rebakah's asking for two kids of the goats could be compared, and could have been a precursor, to the requirements of the two goats for the High Priest's acts of Yom Kippur, which is noted in the Torah portion of Akharey Moth, in the book of Numbers

Leviticus 16:1 And hwhy spoke to Moses after the death of the two sons of Aaron in their approach to the Face of hwhy, and they died; 2 And hwhy said to Moses, Speak to Aaron, your brother, and not shall come in any time to the Sanctuary in the housing of the Veil to the face of the Mercy Seat which is upon the Ark; and shall not die: for I will appear in the Cloud upon the Mercy Seat. 3 On this, shall Aaron come to the Sanctuary: on a bullock of a son of the herd for a Sin Offering, and a ram for an Elevation Offering.... 5 And shall take from ta the Congregation of the Sons of Israel two kids of the goats for a Sin Offering, and one ram for an Elevation Offering.... 7 And shall take ta-the two kids, and shall stand them to the Face of hwhy at the Entrance of the Tent of Appointment. 8 And Aaron shall put upon the two kids lot stones; one lot stone for hwhy, and one lot stone for the Azazel (scapegoat). 9 And Aaron shall bring ta-the kid upon which ascended upon him the lot stone for hwhy, and offer him of a Sin Offering. 10 And the kid which ascended upon him of the lot stone for the Azazel (scapegoat) shall stand alive to the Face of hwhy to atone upon him to send him away for escaping to the wilderness.... 29 And she shall be to you for a Statute of Ages: in the seventh month, in the tenth of the month, you shall afflict ta-your souls, and the native and the stranger that is sojourning in your midst shall not do any work: 30 For shall atone upon you on this day to cleanse you from all your sins towards the Face of hwhy, you shall be clean. 31 She is a Shabbath of Rest to you, and ye shall afflict ta-your souls of a Statute of Ages.

Question: "On the basis of this week's Torah portion passage of the two kids of the goats, did this occur on Yom Kippur before it became Yom Kippur"? It is possible.



Verses eleven through thirteen

11 And Jacob said to Rebekah, his mother, Behold, Esau, my brother, is a hairy man, and I am a smooth man: 12 Perhaps my father will feel me, and I shall be as a deceiver in his eyes; and I shall bring a curse upon me, and not a blessing. 13 And his mother, she said to him, You curse shall be upon me, my son: only listen in my voice, and go fetch for me.

I wished that Rebekah did not make this statement to bear Jacob's curse, because Isaac later figured out that it was Jacob that got the blessing and not Esau. I wished there was a way that Isaac knew what she said, and could have applied a precursor to the Torah Commandment of the vows ,where Isaac could have nullified it, and Rebekah would have been off the hook. It is noted in the Torah portion of Matoth, in the book of Numbers

Numbers 30:6 And if his being, she be to a man, and her vows are upon her, or a rash utterance of her lips which was bound upon her soul; 7 and her man heard in the day of his hearing, and was silent to her: and her vow shall be risen (be established, stand), and her bond which was bound upon her soul. 8 And if in the day of her man hearing has nullified her, and has broken ta-her vow which was upon her, and ta the rash utterance of her lips which was bound upon her soul: and hwhy shall forgive her.

Now that the curse came upon her, as long as Isaac did not know about it, since the time when Jacob left home, she carried that curse on her until her death. I hurt for what she said :( .



Verses fourteen through seventeen

14 And went, and fetched, and brought to his mother: and his mother, she made savory meat, as which his father loves, 15 and Rebekah, she took ta-the garments of Esau, her son, the elder, of the delightful ones which were with her in the house, and she clothed ta-Jacob her son, the younger: 16 And she clothed ta-the skins of the kids of the goats upon his hands, and upon the smoothness of his neck: 17 and she gave ta-the savory meat, and ta-the bread, which was made of her, in the hand of Jacob, her son.

In verse fifteen, Jacob's hands were covered with the goats skins to make his hands feel like Esau's.


Questions: "Why did
hwhy allow Jacob and Esau's skin to be dramatically different"? "Why did hwhy allow Esau to be hairy and Jacob smooth"? "Why couldn't He just make them the same skin smoothness so that Jacob did not have to go through the process to wear skins of goats"? One thought came to me was that Jacob went through this not just to cover his identity, but also to cover his shame that he was doing this in the first place. If this is the case, it would play on the event when hwhy had to cover Adam and Khavah's shame with skins of an animal, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:21 And hwhy Elohim made coats of skins for Adam and for his wife, and clothed them.

This would be an act of "hiding" Jacob's "shame" to be like Esau in his hairy state. This could also be a type and shadow of Yeshua covering us, as compared to the Goat Dedicated to 
hwhy to "atone" his act of portraying the likeness of his brother, Esau.

Indirectly related,
Yeshua could have used this account, and played on that verse in a negative sense when he talked against the false prophets, which is noted in the Gospel of Matthew

Matthew 7:15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.



Verses eighteen and nineteen

18 And went to his father, and said, My father: and said, Behold I; Who are you, my son? 19 And Jacob said to his father, I am Esau, your firstborn; I have done as which you spoke to me: Rise now, sit, and eat of her from my game, in order that your soul, she may bless me.

Messianic/Hebraic Roots teachers have made note regarding verse nineteen that Jacob was "playing" on his words when he was stating his identity as Esau. They were saying that Jacob was making it sound like he was saying that he was Esau his firstborn, but according to Hebraic Roots/Messianic teachers, in an alternate way of rewording it, Jacob was really saying

...I am, Esau is your firstborn...

In a way, Jacob was saying to his father that he is Isaac's son in a general way, but could be also saying that Esau is his firstborn.



Verse twenty

20 And Isaac said to his son, How is this you have hastened to find, my son? And said, For hwhy, your Elohim, brought her to my face.

I wonder if this was a play on words also, when Jacob said, "For 
hwhy, your Elohim, brought her to my face", that "her" was referring to his mother, "Rebekah", by saying "hwhy, your Elohim, brought "Rebekah" to my face", which was true. Rebekah did come to Jacob in verse six of this week's Torah portion chapter

6 And Rebekah spoke her to Jacob, her son...

Based on this premise, Jacob was stating a fact, but he did not truly answer the question, like King Abimelech did to Abraham, when Abraham rebuked him for his servants plugging up his well, by answering "I do not know who did it", but King Abimelech knew that someone was delegated to do the evil deed.



Verses twenty-one through twenty three

21 And Isaac said to Jacob, Come near now, and I may feel you, my son, if this is you, my son Esau, or not. 22 And Jacob came near to Isaac, his father; and felt him, and said, The voice is the voice of Jacob, and the hands are the hands of Esau. 23 And did not discerned him, for his hands, they were hairy like the hands of Esau, his brother: and blessed him.

Isaac's blindness caused him not to discern that it was Jacob, though he said that it was the voice of Jacob. Good thing he was blind when it happened.

Remember I said earlier in the Torah portion that this image was a good possibility of what Esau would have looked like?

Hypertrichosis

Notice it did not say or mention that Isaac felt Jacob's face, but his hands. This tells us that Esau's face was not covered with hair like the rest of his body, as this picture portrays, but was normal. If Esau's face was hairy, and Isaac felt Jacob's face, it would have been disasterous against Jacob. We can say without question that Esau's face was normal looking with a regular beard and mustache. Don't forget that both brothers are "twins", and are of the same age.



Verse twenty four

24 And said, Is this you, Esau, my son? And said, I am.

He doubted Jacob's response, because he had some discernment by saying earlier that it was Jacob's voice. Isaac asked him again if he was Esau, and Jacob replied that he is. All that Jacob said was "I am", in Hebrew, "Ah-nee" (
yna). This could be compared to Yeshua saying in the Gospel of John that I mentioned earlier, "Before Abraham was "I AM"".



Verse twenty five

25 And said, Come near to me, and I will eat from the game of my son, by that, she may bless you. And brought near to him, and ate: and brought to him wine, and drank.

Isaac had sealed the deal with Jacob with what is called the Food Covenant. In the culture of the day, a Food Covenant is the final step of a form of contract, including blessings, and once it is eaten and drank, it cannot be reversed or broken. Isaac ate the last step, and the blessing belonged to Jacob.




Verses twenty six and twenty seven

26 And Isaac, his father, said to him, Come near now, and kiss to me, my son. 27 And came near, and kissed to him: and smelled ta-the odor of his garment, and blessed him, and said, See, the smell of my son is as the scent of a field which hwhy has blessed him:

Isaac wanted to be certain that it is who he thinks it is with one more test by using another part of his senses, which is the sense of smell, to make sure it was Esau by smelling his garment. Isaac "smelled" Esau, but he could not "see" Jacob.


Overall, Isaac used the other four parts of his five senses in this event to make sure it was Esau:

Touching: Isaac felt Jacob's hands with the skins of goats on him, which was similar to Esau's hair, to make Isaac believe that it was Esau.

Smelling: Isaac smelled the garment of Esau that came in contact with the elements of the field which Jacob was wearing it.

Hearing: Issac predicted correctly that it was the voice of Jacob, but could not make surety that it was Jacob.

Tasting: Isaac tasted the meal, but did not notice that it wasn't live game that he was eating.


By using these four senses, Isaac concluded with three of his four senses (3 to 1) that it was Esau. The majority of Isaac's senses voted that it was Esau. It was at the moment in which after Isaac smelled Esau's garment, that he gave the blessing to Jacob.



Verses twenty eight and twenty nine

28 And may the Elohim give to you the dew of the heavens, and the fatness of the earth, and much grain, and new wine: 29 and peoples will serve you, and communities will bow down to you: shall be a ruler to your brothers, and the sons of your mother shall bow down to you: your cursors shall be cursed, and your blessers shall be blessed.

It was done. The blessing cannot be reversed for Jacob, no matter how much Esau wanted it reversed.

And as Jacob left, Esau returned from his hunting, preparing the food, which probably took about an hour or so. Then Esau goes to his father's tent to get blessed. Isaac asked who it was, and Esau identifies himself.

The story continues.



Verse thirty

30 And was, as when Isaac had completed to bless ta-Jacob, and was, only going, had just gone out from ta the face of Isaac, his father, and Esau, his brother, came from his hunting,

Talk about "just in time", like the Oriental companies sending out their cargo across the Pacific Ocean to arrive to the United States shores "just in time". I wondered if Jacob noticed Esau coming when he left Isaac's tent. If not, they must have just missed each other's paths, and Jacob was very lucky that he didn't confront Esau. If Esau did, he would have saw Jacob wearing his own garment, and seeing the goat hair on his arms, and Esau could have added two and two together to confront Jacob with the matter. Thank You hwhy that it didn't occur.



Verses thirty-one and thirty two


31 and he also made savory meat, and came to his father, and said to his father, Arise, my father, and eat from the game of his son, in order that your soul, she may bless me. 32 And Isaac, his father, said to him, Who are you? And said, I am your son, Esau, your firstborn.

A
nyone hear the violins playing those high streaking sounds from that bathroom scene of the movie, "Psycho"?



Verse thirty three

33 And Isaac was terrified with a great terror, unto much, and said, Who was he then that hunted game, and brought to me, and I ate from all before you came, and I have blessed him? Also shall be blessed.

And Isaac was right. He knew that the Food Covenant in agreeing to the deal, by eating the food and then blessing Jacob, cannot be reversed.



Verse thirty four

34 As Esau heard ta-the words of his father, and cried a great cry, and bitterness unto much, and said to his father, Bless me, also me, my father.

In the Hebrew text, there are two words used that are side by side together, and it is "vai-yee-tsahk ts'ah-kah" (
hqeu qeuyw), translated "and cried a cry". These two words are similar to Isaac's name and the meaning of his name- "Yeets-khak" (qxuy) and "tsah-khak" (qxu). The difference in this week's Torah portion passage is the Khet was substituted with the Ayin. The Hebrew letter, Ayin, is a Paleo-Hebrew picture of the "eye". This is telling us that Esau "saw" what Jacob did to him through his "crying", though Esau didn't see it, but he had the spiritual eye to figuratively see the picture regarding his firstborn right that Jacob received from their father. Bill Cloud of Shoreshim Ministries noted that Esau wanted the blessing, but he did not want the responsibility that came with the blessing. When Esau saw the purpose of his blessing, he realized his loss, and knew that through the Food Covenant made betwee Isaac and Jacob, he could not get it back. It was gone forever. The Khet in Isaac's name meaning laughter is the Paleo-Hebrew picture of a fence, but it could also be a ladder. When Esau cried a great cry, he symbolically "lost" his horizontal fence connection from the Kingdom of Heaven and his vertical ladder in connection to the Kingdom of Heaven, and was replaced with the "eyes" of the fact he lost his blessing and firstbornright. In other words he "saw" his "nakedness" of losing his blessing, like Adam and Khavah losing the supernatural garment that covered their innocence of their nakedness until they took of the fruit of the knowledge of good and evil. The Khet's Paleo-Hebrew picture of a fence, or ladder, could connect to Jacob dreaming of the ladder at Beth El, which is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 28:10 And Jacob went out from Beer Sheba, and went to Haran. 11 And was entreated on a place, and stayed there, for the sun was going; and took from the stones of the place, and put with his head, and laid down in that place. 12 And dreamed, and behold, a ladder was standing to the earth, and his head was reaching to the heavens: and behold the Angels of Elohim were ascending and descending upon him.

Also, if one plays on these two Hebrew words "
hqeu qeuyw", one could say that Esau was indirectly blaming his father, Isaac's Hebrew name "qxuy", for giving away his blessing by not using his father's proper Hebrew name spelling, but Esau realized his error and his consequences in giving his birthright to Jacob. That is why he cried.

Notice Esau did not mention Jacob's name or his error at first. He just comes out and says in verse thirty four of this week's Torah portion passage

34 ...Bless me, also me, my father.

He wasn't saying "It's Jacob's fault", or "I should not have sold my firstborn right to him". At first, he did not say anything good or evil in what had happened to himself in giving his firstborn right to him..



Verse thirty five

35 And said, Your brother came in deceit, and took away your blessing.

Isaac's response was plain and simple, and it could be compared to what Khavah (Eve) said to 
hwhy at the Garden of Eden, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:13 And hwhy Elohim said to the woman, What is this you have done? And the woman, she said, The serpent deceived me, and I ate.

The problem with Isaac was that he didn't know that 
hwhy said to Rebekah earlier that Jacob was to be the one to be served by Esau, which is noted in this week's Torah portion

Genesis 25:23 And hwhy said to her,... and the elder shall serve the younger.

This means, without saying it, that Jacob was the one to be blessed, and not Esau.




Verse thirty six

36 And said, Is that thus his name is called Jacob? And has restrained me these two times: has taken away ta-my firstborn right; and behold now, has taken away my blessing. And said, Have you not reserved for me a blessing?

Looking at the word JACOB

The Hebrew word for Jacob is "Yah'ah-kov"- Yod, Ayin, Kuph, Bet (
bqey). It is from Strong's Concordance number 3290, and its definition

From H6117; heel catcher (that is, supplanter); Jaakob, the Israelitish patriarch: - Jacob.

from 6117- "ah-kahv"
(
bqe), and its definiton

A primitive root; properly to swell out or up; used only as denominative from H6119, to seize by the heel; figuratively to circumvent (as if tripping up the heels); also to restrain (as if holding by the heel): - take by the heel, stay, supplant, X utterly.

from 6119 "ah-keyv" or "eek-k'vah" (
bqe or hbqe), and its defintion

From H6117; a heel (as protuberant); hence a track; figuratively the rear (of an army). (lier in wait is by mistake for H6120.): - heel, [horse-] hoof, last, lier in wait [by mistake for H6120], (foot-) step.

Bill Cloud of Shoreshim Ministires noted that the Hebrew letter Yod is the Paleo-Hebrew picture of a "hand" with the word "
ah-kahv", meaning a heel. In English, Jacob's name is interpreted "Hand on the heel".

In Esau's case, he took the Hebrew word of Jacob's name, "yah'ah-kohv", and used the Hebrew word in the negative purpose by its negative definition of "restrained" or "supplanter" as an attack against Jacob's own Hebrew name. This reveals to us that Esau was an intelligent man knowing the meaning of this Hebrew word and its definitions on both postive and negative sides of the spectrum, but Esau was getting his father, Isaac, to see Esau's "negative viewpoint" of the meaning of Jacob's name.

This can be compared to what happened to Isaac, himself, by his half brother, Ishmael, in this account, which is noted in the Torah portion of Vay-Yeyra, in the book of Genesis

Genesis 21:8 And the child grew, and was weaned: and Abraham made a great banquet in the day ta-Isaac was weaned. 9 And Sarah, she saw ta-the son of Hagar, the Egyptian, whom was birthed to Abraham with mockery.

Looking at the word MOCKERY

The Hebrew word for mockery is "tsah-khak"- Tsade, Khet, Kuph (qxu). It is from Strong's Concordance number 6711, and its definition

A primitive root; to laugh outright (in merriment or scorn); by implication to sport: - laugh, mock, play, make sport.


Ishmael mocked at Isaac, As I noted that one can take a Hebrew word in its pure form, and use it for a positive purpose or a negative purpose. Ishmael played on Isaac's name "Yeets-khahk" (qxuy), and used Isaac's name's Hebrew root word "tsah-khahk" (qxuy), meaning "laughter" in a positive means, and used the Hebrew root word in a "negative sense" by using the root word for the negitive purpose to "mock" Isaac. In this week's Torah portion passage, Esau did the similar thing to Jacob as his uncle, Ishmael, did to Esau's father, Isaac.

It is possible that the one thing Esau said to his father in this week's Torah portion passage, by stating that Jacob took his firstborn right away, could have made Isaac think. One would think that Isaac could have asked himself regarding Esau's statement, "How can Jacob take your firstborn right away? No one can take a firstborn right away from you. You are naturally a firstborn, and a firstborn naturally inherits the firstborn right in general. The only way that Jacob took your firstborn right away is if you "gave" it to him". If Isaac realized it, he had most likely figured out that the only way Esau lost his firstborn right was that he made a Food Covenant with his brother. Why didn't Isaac asked Esau this? I don't know. Because he loved Esau so much, that he did not use his head or discernment.
Isaac sided with Esau, because he loved him. His love for Esau "blinded" his discernment. Not only was Isaac physically blind, but he was spiritually blind too, not knowing  hwhy's Will for Jacob.



Verse thirty seven

37 And Isaac answered and said to Esau, Behold, I have set him a mighty one toward you, and ta-all of his brothers I have given to him for servants; and grain, and new wine, I have sustained him: But for you then, what can I do, my son?

Isaac explained to Esau in verse thirty seven that Jacob will rule over him, not knowing that 
hwhy said to Rebekah earlier in this week's Torah portion

Genesis 25:23 ...the elder shall serve the younger.

Isaac did not realize that 
hwhy hated Esau, which the apostle Paul noted in his letter to the assembly in Rome

Romans 9:6 Not as though the Word of hwhy hath taken none effect. For they are not all Israel, which are of Israel: 7 Neither, because they are the Seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the Children of Elohim: but the Children of the Promise are counted for the seed. 9 For this is the Word of Promise, At this time will I come, and Sara shall have a son. 10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac; 11 For the Children being not yet born, neither having done any good or evil, that the Purpose of hwhy according to election might stand, not of works, but of Him that calleth; 12 It was said unto her, The elder shall serve the younger. 13 As it is written, Jacob have I loved, but Esau have I hated.

Isaac's blindness prevented him from seeing the whole picture that it was Jacob who was to get the blessing. It was 
hwhy's Plan for Isaac to be blind. In my opinion, hwhy allowed Isaac to be blind, because he had sentiment with Isaac's firstborn brother, Ishmael, that he was not the Covenant son. So Isaac wanted to redeem it by wanting to make Esau, the physical firstborn, to get the Covenant Blessing.

Mark Biltz of El Shaddai Ministries noted that there are two religions that are blind in part: The Jews and the Christian church. Mark says that the Jews are blind in part for not seeing the Messiah as Yeshua, which Yeshua noted in the Gospel of Luke

Luke19:44 And shall lay thee even with the ground, and thy children within thee; and they [the Temple] shall not leave in thee one stone upon another; because thou knewest not the time of thy Visitation.

Yeshua punished the Jews for not seeing His time on earth by prophesying the destruction of the Temple which occurred forty years later.

During Yeshua's time, the Jews were not able to spiritually see, so He preached in Parables. That is why He said this to His disciples, which is noted in the Gospel of Matthew

Matthew 13:10 And the disciples came, and said unto Him, Why speakest Thou unto them in Parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the Kingdom of Heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in Parables: because they seeing see not; and hearing they hear not, neither do they understand.

Yeshua also noted His Judgment that is coming unto the world, which is noted in the Gospel of John

John 9:39 And Yeshua said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.

And that blindness is through the Jews' sins, which is also noted in the Gospel of John

John 9:40 And some of the Pharisees which were with Him heard these Words, and said unto Him, Are we blind also? 41 Yeshua said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.

Mark Biltz also noted that the Christians on the other hand, are blind in part for not understanding that Yeshua did not nullify the Torah, which He noted in the Gospel of Matthew

Matthew 5:17 Think not that I am come to destroy the Torah, or the Prophets: I am not come to destroy, but to fulfill.

Mark Biltz noted a good observation by saying that Yeshua provided us as believers in the Messiah a different route to follow the Torah. The prophet Jeremiah noted in his book

Jeremiah 31:31 Behold, the days are coming, states hwhy, that I will cut ta-a New Covenant with ta-the House of Israel, and with ta-the House of Judah: 32  Not according to the Covenant that I have cut with ta-their fathers in the day that I took them among their hands to bring them out from the land of Egypt; which ta-My Covenant they broke, and I, I was a Husband unto them, states hwhy: 33 For this shall be the Covenant that I will cut with ta-the House of Israel; After those days, states hwhy, I will put ta-My Torah in their inwards, and I will write upon their hearts; and I will be to them for Elohim, and they, they shall be to Me for a People.

Yeshua fulfilled The Torah, because He was "the Living Torah in the Flesh" fulfilled. When we accepted Yeshua in our hearts, we accepted the Torah through Him. He writes the Torah in our hearts through the Ruakh HaKodesh (the Holy Spirit), and we follow the Torah, as well as walk in His Torah, through Yeshua our Messiah, the Eternal Living Torah.

!!!hwhy Kl dbk



Verse thirty eight

38 And Esau said to his father, That one blessing, she has to you, my father? Bless me, also me, my father. And Esau lifted his voice, and wept.

Esau asked his father to bless him three different times in this week's Torah portion chapter:

34 ...Bless me, also me, my father.

36 Have you not reserved for me a blessing?...

38 ...That one blessing, she is to you, my father? Bless me, also me, my father.

In Esau's case, saying it the third time was a charm.

After the third time, Esau lifted his voice and wept.
In other words, Esau became "a childish cry baby" in order to make his father bless him.



Verses thirty nine and forty

39 And Isaac his father answered, and said to him, Behold, the fatness of the earth shall be your dwelling, and from the dew of the heavens from above; 40 and by your sword you shall live, and ta-your brother you shall serve; and shall be as when you have dominion, and you shall break off his yoke from upon your neck.

The descendants of Esau are the modern day Muslim-Islamic peoples today. They are living by the sword, and it is clear they became dominant in these modern times and broke off their Jacobite yokes from their necks, especially when Israel became an independent state in 1948 who are of the Southern House of Judah. Now, the Esavites are slowly gaining domination over the descendants of the Ten Northern Tribes of Israel, who are dwelling in western Europe, North America, South Africa, and Australia, starting with the United States since 2001. They have become more violent recently, especially with an attack that happened on November 13, 2015 where Islamic Jihadists that killed over 110 French people in Paris at a cinema. Their attacks have escalated a lot in these western nations since, recently in Europe, and in the United States. Yair Davidiy of Brit Am and Hebrew Nations noted from his book "The Tribes" that France is where the descendants of Reuben dwell, and Britian and the United States is where Ephraim and Manasseh dwell. The descendants of Esau are currently attacking descendants of Jacob.



Verse forty-one

41 And Esau hated (opposed) ta-Jacob upon the blessing which his father had blessed him: and Esau said in his heart, The days of mourning for my father are drawing near; and I will kill ta-Jacob, my brother.

Esau is still trying to kill Jacob ever since. I will reveal why Esau cannot kill Jacob in the Torah portion. You will not be disappointed.

Reinterating verses forty and forty-one again:

40 and by your sword you shall live, and ta-your brother you shall serve; and shall be as when you have dominion, and you shall break off his yoke from upon your neck. 41 And Esau hated (opposed) ta-Jacob upon the blessing which his father had blessed him: and Esau said in his heart, The days of mourning for my father are drawing near; and I will kill ta-Jacob, my brother.

Looking at the word DOMINION

The Hebrew word for dominion is "rood"- Resh, Vav, Dalet (
dwr). Its from Strong's Concordance number 7300, and its definition

A primitive root; to tramp about, that is, ramble (free or disconsolate): - have the dominion, be lord, mourn, rule.

This is where we get our modern English word "rude". In the Hebrew Biblcial text, the Hebrew word in verse forty is "tah-reed" (
dyrt). One can also say, this is where we get our modern English word "raid".

Applying these two Torah portion verses to what happened on Friday, November 13th, 2015, which occurred on this week's Torah portion. ISIS includes the descendants of Esau, and according the Yair Davidiy of Brit Am and Hebrew Nations, the western European peoples, the United States, Australia, South America are descendants of the Lost Ten Northern Tribes of Isarel. The descendants of Esau (ISIS) has "broken off Jacob's yoke" and is now wanting to kill Jacob who are mostly in Europe. This incident was an example of Esau evil acts, and ironically, according to Yair Davidiy, France is where the descendants of Reuben reside. It is also ironic that Reuben is Jacob's overall firstborn, and is it interesting that Esau was attacking Jacob's firstborn, Reuben, at this time, in relevence of this week's Torah portion.

Also, the Paris attack was in part due to the influx of Muslim/Islam refugees overtaking, or "dominating", the European nations, a good part of the descendants of the Lost Ten Northern Tribes. The European people need to maintain a fertility rate 2.2 people per household, but according to sources, they are only averaging 1.6 per household. Europe is not populating and keeping up with the rate of fertility to match or overpopulate the Islamic birth rate, which is between four to eight times more per household. According to this account, in many words, it is too late for Europe to catch up population wise with the Muslim/Islamic population. If Europe kept up with the rate of fertility, if not, go above it, they would have kept the descendants of Esau out of their borders, but they are not.

I'm afraid that we are now seeing the descendants of Esau (ISIS/Muslim/Islam) breaking off Jacob's yoke as Issac blessed Esau to do, and dominating the European populous, as well as finding means to kill the descendants of Jacob who dwell in the western Nations, as exampled from the terrorist attack in Paris. One those terrorists was a Syrian refugee. These acts of the descendants of Esau are revealing that we are nearing the end times.



Verse forty two

42 And was told to Rebekah ta-the words of Esau, her son, the elder: and she sent and she called to Jacob, her son, the younger, and she said to him, Behold, Esau, your brother, is comforting towards you to kill you.
 
It was most likely Rebekah's servants that told her what Esau said, and Esau still bears this goal to kill him to this very day.



Verses forty three through forty five

43 And now, my son, listen in my voice; and arise, run away by yourself to Laban, my brother, to Haran; 44 and you will dwell with him ones of days, until when the fury of your brother, she turns away; 45 until the anger of your brother turns away from you, and forgets ta what you have done to him: and I will send, and I will fetch you there: to why should I be deprived also the two of you of one day?

Based on Eddie Chumney of Hebraic Heritage Ministries International, this statement by Rebekah reveals this as the second Biblical exile account in the Tanakh. Jacob is going to be exiled from the land promised to Abraham and to Isaac. The first time was when Adam and Khavah were exiled from the Garden of Eden, because they ate from the fruit of the Tree of the Knowledge of Good and Evil. This is also going to be the last time Jacob will ever see his mother again. Including the grief within herself which she caused between her two sons.

Looking at the word RUN AWAY

The Hebrew word for run away is "bah-rakh"- Bet, Resh, Khet (
xrb). It is from Strong's Concordance number 1272, and its definition

A primitive root; to bolt, that is, figuratively to flee suddenly: - chase (away); drive away, fain, flee (away), put to flight, make haste, reach, run away, shoot.

This is where we get our modern English word "break", as in "break out".

Also, verse forty five is an end time prophetic future event for all "twelve tribes" to return back to the land of Israel, and that can only be done when Yeshua takes us there.



Verse forty six

46 And Rebekah, she said to Isaac, I am weary of my life from the face of the daughters of Heth: If Jacob takes a wife from the daughters of Heth like these from the daughters of the land, for what is life to me?

Rebekah reminds Isaac that the daughters of Heth which Esau married were a grief and bitterness to them, which was mentioned earlier in this week's Torah portion

Genesis 26:34 And Esau was a son of forty years, and took to wife ta-Judith, daughter of Beeri, the Hittite, and ta-Bashemath, daughter of Elon, the Hittite: 35 And they were a grief of spirit to Isaac and to Rebekah.

It is possible that from this statement by Rebekah, Isaac woke up and added two and two together to "see" that 
hwhy did not want Esau to be the one to get the blessing.

In our walk in 
hwhy, we as believers in the Messiah cannot "spiritually see" the issues in our lives at times. While we are going through the events hwhy planned without seeing them, He allows us afterwards to see the real issues and the bigger picture, as in this week's Torah portion passage, when hwhy opened Isaac's spiritual eye, and caused Isaac to see the truth that hwhy faovored Jacob, and not Esau.

Also, in this verse, in the Hebrew text, the word weary (or faint) is "kats-tee"- Kuph, Tsade, Tav, Yod (
ytuq), but in the Hebrew text, the letter Kuph is small

Kats-ti

Monte Judah of Lion and Lamb Ministries, in his article "The Jots and Tittles of Moses", in his July 2004 Yavoh magazine, wrote this regarding the small Kuph:

"The fatigue and distress of Rebekah is illustrated by the letter [Kuf]. This letter means the back of her head. Not only did Rebekah bow her head but she also turned away from her son and daughters-in-law. By making the letter small, it means there was disappointment and discouragement".







CHAPTER 28

Genesis 28:1-9

Gen 28:1 And Isaac called to Jacob, and blessed him, and commanded him, and said to him, You shall not take a wife from the daughters of Canaan. 2 Arise, go to Padan Aram, to the house of Bethuel, the father of your mother; and take for yourself from there a wife from the daughters of Laban, the brother of your mother. 3 And El Shaddai will bless you, and will fructify you, and will multiply you, and you will be for an Assembly of Peoples; 4 and will give to you
ta-the blessing of Abraham, to you, and to your seed with you; to possess of yourself ta-the land of your sojourning which Elohim gave to Abraham. 5 And Isaac sent away ta-Jacob: and he went to Padan Aram to Laban, son of Bethuel, the Aramite, brother of Rebekah, mother of Jacob, and Esau.

6 And Esau saw that Isaac had blessed 
ta-Jacob, and sent him away to Padan Aram to take for himself a wife from there; in his blessing him and commanded upon him, to say, You shall not take a wife from the daughters of Canaan; 7 And Jacob listened to his father and to his mother, and went to Padan Aram; 8 And Esau seeing that the daughters of Canaan had not pleased Isaac, his father; 9 and Esau went to Ishmael, and took ta-Mahalath, daughter of Ishmael, son of Abraham, sister of Nebajoth, upon his wives, to himself for a wife.


(Note: Not all verses will have comments)


Verse one


1 And Isaac called to Jacob, and blessed him,...

Isaac gave Jacob a second blessing. Did Isaac finally woke up and realized that Jacob was the one to blessed after all? It does not say what the second blessing was. I would like to know myself. I'll have to ask hwhy went we meet Him what it was.



Verses one and two

1 ...and commanded him, and said to him, You shall not take a wife from the daughters of Canaan. 2 Arise, go to Padan Aram, to the house of Bethuel, the father of your mother; and take for yourself from there a wife from the daughters of Laban, the brother of your mother.

Isaac reinforced the covenant that was made between Abraham and Eliezer, his senior servant, which is noted in the Torah portion of Khai-yey Sarah, in the book of Genesis.

Genesis 24:1 And Abraham was old, going in the days: and hwhy had blessed ta-Abraham in allness. 2 And Abraham said to his servant, the elder of his house that ruled over all that he had, Put now, your hand under my testicles: 3 And I will make you swear in hwhy, the Elohim of the Heavens, and the Elohim of the Earth, that you will not take a wife to my son from the daughters of the Canaanites whom I dwell in his midst: 4 But you will go to my land, and to my kindred, and you will take a wife for my son, for Isaac.

It was most likely that Isaac finally realized what Esau did, in marrying the two Hittite women, that it was against his father, Abraham's wishes. So Isaac was honoring his father in commanding Jacob to find a wife at his mother's hometown.

Also, if one noticed, Isaac did not say the same thing that Rebekah said. This is what Rebekah said in this week's previous chapter:

Genesis 27:43 And now, my son, listen in my voice; and arise, run away for yourself to Laban, my brother, to Haran;

Isaac did not say to Jacob to flee to "your mother's brother, Laban", but to his father, Bethuel. Just an observation.



Verses three and four

3 And El Shaddai will bless you, and will fructify you, and will multiply you, and you will be for an Assembly of Peoples; 4 and will give to you ta-the blessing of Abraham, to you, and to your seed with you; to possess of yourself ta-the land of your sojourning which Elohim gave to Abraham.

Isaac reinforced his blessing to Jacob, but also, he blessed Jacob what 
hwhy had blessed him. Isaac most likely realized that Jacob was to be the next generation of the blessing, and has accepted that Jacob was hwhy's lineage of His "Covenant of Promise".



Verse five

5 And Isaac sent away ta-Jacob: and he went to Padan Aram to Laban, son of Bethuel, the Aramite, brother of Rebekah, mother of Jacob, and Esau.

Notice that Rebekah didn't send Jacob away, but it was "Isaac" that sent him away. In other words, Jacob got the support and blessing from his father, but it showed that both of his parents were in agreement to this command without knowing that the other said the similar command. Or did they both know? When Rebekah noted to Isaac regarding the daughters of Heth, did she also tell Isaac what she said to Jacob to go to Padan Aram, to her brother, Laban? It is possible.



Verse six

6 And Esau saw that Isaac had blessed ta-Jacob, and sent him away to Padan Aram to take for himself a wife from there; in his blessing him and commanded upon him, to say, You shall not take a wife from the daughters of Canaan;

In this scene, Esau was at the entrance of the tent, witnessing this event. Isaac, being blind, was facing Esau, and Jacob was facing Isaac. Just an observation.



Verse seven

7 And Jacob listened to his father and to his mother, and went to Padan Aram;

This act of Jacob's obedience to his parents was the precursor to the Fifth Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 20:12 Honor ta-your father and ta-your mother: by that, your days may be lengthened upon the ground which hwhy, your Elohim, gives.



Verses eight and nine

8 And Esau seeing that the daughters of Canaan had not pleased Isaac, his father; 9 and Esau went to Ishmael, and took ta-Mahalath, daughter of Ishmael, son of Abraham, sister of Nebajoth, upon his wives, to himself for a wife.

This shows that Isaac, though he could not physically see, saw with his spiritual single eye that Esau decision in marrying the daughter of Heth was evil. Isaac saw the truth, and Esau noted it. Esau, instead of following what his father, Isaac, told Jacob to go to Padan Aram, to find a wife there, but in trying to get back his father's favor, Esau went to his uncle, Ishmael, Abraham's son, who Sarah told Abraham to rid. Esau then married one of Ishmael's daughters instead. Esau went from bad to worse, and adding insult to injury as a result of this move. Ishmael, Esau's uncle, was also a type and shadow of "the world". Esau went to "the world" to get a wife from Ishmael's daughter from "the world". Esau should have known that his uncle, Ishmael, was not the son of promise. Instead, Esau becomes part of Ishamel's family, and from there, becomes today one of the founders of the modern day Islamic peoples who clash against the Jews in Israel, and the western peoples, most of them who are of the Lost Ten Northern Tribes of Israel.


I want to note how old Jacob and Esau were in this week's Torah portion, by starting at the age of Jacob was when he met Pharaoh, which is noted in the Torah portion of Vay-Yigash, in the book of Genesis

Genesis 47:9 And Jacob said to Pharaoh, The days of the years of my sojourning are thirty and a hundred years:

Noting this in the Torah portion of Vay-Yigash, in the book of Genesis

Genesis 47:6 For the two years, the famine has been in the midst of the land: and are still five years where shall be no plowing and harvest.

This was part of the interpretation by Joseph to Pharaoh that there would be seven years of plenty, then afterward seven years of want. By the time Joseph's family went to Egypt, it was already in the second year of the famine, meaning that nine years went by since the Pharaoh's dream and Joseph's interpretation by 
hwhy. This next account shows how old Joseph was when he interpreted Pharaoh's dream and became Viceroy of Egypt, which is noted in the Torah portion of Mikeyts, in the book of Genesis

Genesis 41:46 And Joseph was a son of thirty years in his standing towards the face of Pharaoh, King of Egypt. And Joseph went out from of the face of Pharaoh, and passed over in all the land of Egypt.

This means that Jacob was 121 years old when Joseph became Viceroy of Egypt. The reason I noted Joseph, because if one subtracts Joseph age of thirty years from Jacob's age of 121 years, this would put Jacob around 
ninety-one years old when Joseph was born. As Jacob noted to Laban when he was returning to Canaan, he stayed at Laban's place for twenty years, which is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 31:38 I was with you these twenty years; Your ewes and your she goats have not miscarried, and I have not eaten the rams of your flock. 39 I did not bring to you the torn; I, I reconciled; stolen by day and stolen by night, you required her from my hand. 40 And I was; in the day the dry heat consumed me, and the frost in the night; and my sleep, she departed from my eyes. 41 This was to me twenty years in your house; serving you fourteen years on your two daughters, and six years on your flocks: and you have changed ta-my wages ten weighings.

Joseph was born before the six years of Jacob's flock as his wages, which is also noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 30:22 And Elohim remembered ta-Rachel, and Elohim listened to her, and opened ta-her womb. 23 And she conceived, and she birthed a son; and she said, Elohim has removed ta-my reproach: 24 And she called ta-his name, Joseph; to say, hwhy shall add to me another son. 25 And was, as when Rachel birthed ta-Joseph, and Jacob said to Laban, Send me away, and I may go to my place, and to my land. 26 Give ta-my wives and ta-my children whom on them I have served you, and I will go: for you, you know ta-my service which I have served you. 27 And Laban said to him, Now when I found favor in your eyes: I have been divining, and hwhy has blessed me on your account. 28 And he said, Appoint your wages upon me, and I will give her. 29 And said to him, You, you know ta that I served you, and ta that your livestock has been with me. 30 For little that was to you was to my face and has increased for a multitude; and hwhy has blessed you to my feet: and now, when shall I do also I for my house? 31 And said, What shall I give to you? And Jacob said, You shall not give to me anything: If you will do for me this word; I will return, I will tend, and I will keep your flock: 32 I will go over on all of your flock today, removing from there every spotted and variegated sheep, and every brown sheep among the sheep, and variegated and spotted among the goats: and these shall be my wages. 33 And shall eye her on me my righteousness in the day to come when you come upon my wages to your face of all that are not spotted and variegated among the goats, and brown among the sheep, he is stolen with me. 34 And Laban said, Behold, that shall be according to your word,

This puts Jacob's age in this recent account at around ninety or ninety-one years old. Subtract the fourteen years that Jacob began to stay and work for Laban, this account puts Jacob around seventy seven years old. This is about the same age when Jacob and Esau faced their father, Isaac, in getting his blessing.


dYEAR OF MAN WHEN JACOB WAS 77 YEARS OLD NAME OF JACOB'S ANCESTOR AGE OF ABRAM'S ANCESTORS WHEN JACOB WAS 77 YEARS OLD AGE OF DEATH OF JACOB'S ANCESTORS
2183 YEARS OF MANKIND Shem (619 years old) Shem died at 600 years old when Jacob was 58 years old 600 years old
2183 YEARS OF MANKIND Salah (494 years old)  Salah died at 433 years old when Jacob was 16 years old 433 years old
2183 YEARS OF MANKIND Eber 464 years old 464 years old
2183 YEARS OF MANKIND Abraham (237 years old) Abraham died at 175 years old when Jacob was 15 years old 175 years old
2183 YEARS OF MANKIND Isaac 137 years old 180 years old

If the calculation is correct, this would take the time line to about 1817 BC.

By the time that Jacob and Esau were seventy seven years old, according to Wikipedia, based on the time line, the king who ruled in Egypt was Nimaatre Amenemhat III who ruled from 1860-1815 BC of the Twelfth Dynasty, in the Middle Kingdom. This is what Wikipedia says regarding Nimaatre Amenemhat III:

"Amenemhat III, also spelled Amenemhet III, was a pharaoh of the Twelfth Dynasty of Egypt. He ruled from c.1860 BC to c.1814 BC, the highest known date being found in a papyrus dated to Regnal Year 46, I Akhet 22 of his rule. His reign is regarded as the golden age of the Middle Kingdom. He may have had a long coregency (of 20 years) with his father, Senusret III.

These are statues of
Nimaatre Amenemhat III

   

   

   




These are the names and their definitions noted in verse nine:

Esau (In Hebrew "Ey-sahv" (wse) (S6215)): Rough, sensibly felt
Ishmael (In Hebrew "Yeesh-mah-eyl" (laemsy) (S3458 [8085 +410])): El will hear, El hears
Mahalath (In Hebrew "Mah-khah-lath" (tlxm) (S85)): Sickness
Ishmael (In Hebrew "Yeesh-mah-eyl" (laemsy) (S3458 [8085 +410])): El will hear, El hears
Abraham (In Hebrew "Ah-vrah-hahm" (Mhrba) (S85 [1 + 7311])): Exalted father revealed, father of many nations
Nebajoth (In Hebrew "N'vai-yoth" (twybn) (S5032)): Fruitfulness, germinate, flourish, increase

Putting the definitions of their names together, it makes a phrase:

One who was rough looking,  El hears sickness, and El who hears is the Exalted father revealed who will fructify

This is Yeshua who was rough looking, and hears those who are sick, which is noted in the Gospel of Luke

Luke 7:19 And John calling unto him two of his disciples sent them to Yeshua, saying, Art Thou He that should come? Or look we for another? 20 When the men were come unto Him, they said, John Baptist hath sent us unto Thee, saying, Art Thou He that should come? Or look we for another? 21 And in that same hour He cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. 22 Then Yeshua answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the Gospel is preached. 23 And blessed is he, whosoever shall not be offended in Me.

Yeshua also is the Exalted Father Revealed when He was resurrected from the dead, which are based in the book of the prophet Isaiah, and in the Gospel of 

Isaiah 9:6 For a Child was birthed to us, a Son was given to us: and the government, she shall be upon His Shoulders: and His name shall be called Wonderful, Counsellor, the Mighty El, the Everlasting Father, the Prince of Peace.

Matthew 28:5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. 6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay. 7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.


!!!hwhy Kl dbk



I'll end by saying that this week's Torah portion was "my matamim (my savory meat)" for my "tummy".



That ends this week's Torah portion commentary.



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