Parashat 6 Portion 24 ‘’Toldot’’ Gen 26:12-35

 Blessed are You, YHVH our Elohim, King of the universe, who has set us apart with His commandments and has commanded us to engross ourselves in the words of Torah. Please, YHVH, our Elohim, sweeten the words of Torah in our mouth and in the mouths of Your people, the family of Israel. May we and our offspring and the offspring of Your people, the house of Israel – all of us – know Your Name and study Your Torah for its own sake. Blessed are You, YHVH, who teaches Torah to His people Israel.

ויזרע יצחק

Gen 26:12  And Yitsḥaq sowed in that land, and reaped in the same year a hundredfold, and יהוה blessed him. (not even modern technology produces a 100% germination rate on that scale of sowing – in ancient Israel all the ungerminated seed (60%) remained in the ground to produce future bountiful harvests during the sabbatical and jubilee years- maybe YHVH doesn’t need genetically or chemically modified seed)

 Verse 1 of chap 26 explicitly sets the scene: "There was a famine in the land, besides the previous famine that was in the days of Abraham" (referring to the earlier famine in Genesis 12 when Abraham went to Egypt).

The text emphasizes that this sowing and the miraculous hundredfold harvest (an extraordinary yield, especially in famine conditions) happened in the same year, directly attributed to YHVH's blessing

The famine makes the hundredfold return even more remarkable—normal good years might yield 10–30 fold in fertile areas, but 100-fold in famine is miraculous.

 

In the last 3.5 years, amid trumpets/bowls judgments intensifying, faithful sowing (witnessing, enduring) could yield extraordinary spiritual harvest in human lives before Messiah’s return.

 

Amos 8:11-12 points to a unique end times famine that is distinctly spiritual rather than just physical. 

 Amo 8:11  “See, days are coming,” declares the Master יהוה, “that I shall send a hunger (famine in Heb ‘’ra av’’) in the land, not a hunger for bread, nor a thirst for water, but for hearing the Words of יהוה. 

Amo 8:12  “And they shall wander from sea to sea, and from north to east – they shall diligently search, seeking the Word of יהוה, but they shall not find it.a Footnote: a Jer_5:13, Hos_8:12, Ezk_34:3-10. 

 

The Nature of the End-Time Famine:

While many associate the last days with global physical food shortages, the prophecy in

Amos highlights a more devastating judgment: a famine of hearing the Words of יהוה. 

A Hearing Crisis: The text specifies a famine not of the Word itself, but

of hearing it. This suggests a time when, despite the availability of Scripture and religious

media, the ability to receive true divine revelation or sound teaching is withdrawn by

YHVH as a judgment.

Divine Silence: This famine is often described as divine silence, where people

search from sea to sea but cannot find a prophetic word or clear spiritual guidance. 

Parallels with the Wilderness Generation: The comparison to the Israelites in the wilderness is central to this understanding.

 

In Deuteronomy 8:3, YHVH explains why He allowed them to hunger (ra ev) before providing manna: 

 He humbled them to teach that man does not live by bread alone, but by every word (על־כל־מוצא) that comes from the mouth of YHVH.

LXX Gk translation “”ἀλλ’ ἐπὶ παντὶ ῥήματι (all’ epi panti rhēmati) — "but on every word’’ ἐκπορευομένῳ (ekporeuomenō) — "that proceeds" / "coming forth"  Present tense: ongoing, continuous action — YHVH's word is continually issuing forth - διὰ στόματος θεοῦ (dia stomatos theou) — "through the mouth of YHVH"

Rom 10:17 ‘’the faith comes by hearing the rhema of ‘’Messiah’’ (Gk ‘’christou’’) So “the faith” = the message that produces faith, not the mental act itself.

 

Rhema produces the faith - The faith responds to the rhema

 

Mat 4:4  But He answering, said, “It has been written, ‘Man shall not live by bread alone, but by every word that comes from the mouth of יהוה.’ ” Deu_8:3. Exactly same phrase repeated from Deut 8:3 – the ‘’rhema’ ’is a ‘’declared/annointed word’’ from the mouth of YHVH.

This distinction could mean the difference between life and death or entering or not entering into the kingdom of YHVH.

 

The Israelites received physical manna but often lacked the Word (מוצא) or (Rhema) because of their persistent rebellion.

A Warning for Believers: Just as the wilderness generation had the Tabernacle but

still failed the test of hearing, many scholars warn that modern believers may face a

time when sound doctrine is rare and replaced by myths or man-centered

messages, leading to a self-inflicted spiritual famine. 

 

2Ti 4:3  For there shall be a time when they shall not bear sound teaching, but according to their own desires, they shall heap up for themselves teachers tickling the ear,b Footnote: b Isa_30:10, Jer_5:31, Rom_16:18. They will have itching (tickling) ears (a metaphor for craving pleasant, flattering messages that "tickle" or soothe rather than challenge).

 

2Ti 4:4  and they shall indeed turn their ears away from the truth, and be turned aside to myths. (They will heap up (accumulate) teachers who tell them what they want to hear)

 

Key Differences in This Famine

Worse than Starvation: Scripture presents this spiritual drought as far more

dangerous than physical hunger because it affects eternal life, not just the mortal

body.

 

This famine is typically seen as a response to a people who have already rejected knowledge (Hosea 4:6), leading YHVH to eventually give them over to their own choices. 

In summary, it is entirely possible that even those who are physically sustained (like the

Israelites with manna) could experience this spiritual famine if they—or the generation they

live in—have consistently tuned out the (מוצא) of the Torah of YHVH. That’s why we do a 42-month Torah cycle – the same length of time of the greatest famine of all time Rev 11:6

 

Hos 4:6  “My people have perished for lack of knowledge. Because you have rejected knowledge, I reject you from being priest for Me. Since you have forgotten the Torah of your Elohim, I also forget your children. 

 

If the people in Hosea had moved from mere gnōsis (knowing the Torah existed) to epignōsis (deeply acknowledging and submitting to the Elohim of the Torah), they would not have been "destroyed for lack of knowledge."

 

That "voice" is found in Isaiah 30:21, and it perfectly ties together everything we've discussed: the wilderness, knowledge (epignōsis), and being established in the present truth.

Isa 30:21  and your ears hear a word behind you, saying, “This is the Way, walk in it,” whenever you turn to the right, or whenever you turn to the left. 

 

In the New Testament, Peter uses epignōsis almost exclusively (2 Peter 1:2, 3, 8) to describe the target for a believer—not just to know about Yahshua, but to be fully settled in the knowledge (epignōsis) of Him.

 

2Pe 1:12  And so I intend to remind you of these matters again and again, though you know them and have been established in the present truth. 

How they connect:

·         The Foundation: You aren't just "established" by facts (gnōsis). You are established by epignōsis—a full, participating, and experiential knowledge of Messiah.

·         The "Present" Aspect: The "present truth" isn't just a set of doctrines; it is the current, active revelation of YHVH that is effective now.

·         The Result: Peter argues in verse 8 that if this epignōsis abounds in you, you will not be "unfruitful." This is the goal of being "established"—moving from just "knowing about" the truth to being firmly rooted in the full realization of it.

In short: 2 Peter 1 shows that being established in the present truth is the direct result of growing in epignōsis. Without the epi- (the "fullness"), the truth remains a theory; with it, it becomes an established reality in the believer's life.

 

Gen 26:13  And the man grew great and went forward until he became very great. (in famine)

Gen 26:14  And he came to have possessions of flocks and possessions of herds and a great body of servants, and the Philistines envied him. 

Gen 26:15  And the Philistines had stopped up all the wells which his father’s servants had dug in the days of Aḇraham his father, and filled them with dirt. 

Gen 26:16  And Aḇimeleḵ said to Yitsḥaq, “Go away from us, for you are much mightier than we.” (they were trying to stop the ‘’motzia)

 

The Philistines tried to starve him out (Ra'av), but because Isaac was "established" in the promise YHVH gave him, the enemies eventually had to come to him to acknowledge the "truth" that YHVH was on his side. Commentary on Isaac’s Wells often highlights this as a lesson in "making room" (Rehoboth) for YHVH's blessing even when people stop up your wells.

 

Gen 26:17  So Yitsḥaq went from there and pitched his tent in the wadi Gerar, and dwelt there. 

Gen 26:18  And Yitsḥaq dug again the wells of water which they had dug in the days of Aḇraham his father, for the Philistines had stopped them up after the death of Aḇraham. And he called them by the names which his father had called them. 

Gen 26:19  But when Yitsḥaq’s servants dug in the wadi and found a well of running water there, 

Gen 26:20  the herdsmen of Gerar strove with Yitsḥaq’s herdsmen, saying, “The water is ours.” And he called the name of the well Ěseq, because they strove with him. (dig your own wells- you need your own ‘’motzia’’- religion enslaves you to what man says)

Gen 26:21  And they dug another well, and they strove over that one too, and he called its name Sitnah. (without a firm foundation of the ‘’logos’’ you will not survive on the ‘’motzia’’ or ‘’epiginosko’’ coming from the remnant)

Gen 26:22  And he moved from there and dug another well, and they did not strive over it. And he called its name Reḥoḇoth, and said, “For now יהוה has made room for us, and we shall be fruitful in the land.” 

Gen 26:23  And from there he went up to Be’ěrsheḇa. (an oath that Isaacs seed would forever have the ‘’motzia’’ the living water – the ‘’rhema’’ that comes from the mouth of YHVH)

Gen 26:24  And יהוה appeared to him the same night and said, “I am the Elohim of your father Aḇraham. Do not fear, for I am with you, and shall bless you and increase your seed for My servant Aḇraham’s sake.” 

Gen 26:25  And he built a slaughter-place there, and called on the Name of יהוה, and he pitched his tent there, and the servants of Yitsḥaq dug a well there. (the key of ‘’motzia’’)

Gen 26:26  And Aḇimeleḵ came to him from Gerar, with Aḥuzzath, one of his friends, and Piḵol the commander of his army. 

Gen 26:27  And Yitsḥaq said to them, “Why have you come to me, seeing you have hated me and have sent me away from you?” 

Gen 26:28  But they said, “We have clearly seen that יהוה is with you. And we said, ‘Please, let there be an oath between us, between you and us. And let us make a covenant with you, 

Gen 26:29  that you do no evil to us, as we have not touched you, and as we have done only good toward you, and have sent you away in peace. You are now blessed by יהוה.’ ” 

Gen 26:30  And he made them a feast, and they ate and drank. 

 

What about Exo 23:32  “Do not make a covenant with them nor with their mighty ones.  Exo 23:33  “Let them not dwell in your land, lest they make you sin against Me when you serve their mighty ones, when it becomes a snare to you.” 

and

Gen 26:5  because Aḇraham obeyed My voice and guarded My Charge: My commands, My laws, and My Torot.”a Footnote: aTorot - plural of Torah, teaching.

 

Any peace or kindness shown by enemies of Israel is only temporary and used as a decoy to later try and destroy them. (for example the ‘’Board of Peace’’)

 

Gen 26:31  And they rose early in the morning and swore an oath with one another. And Yitsḥaq let them go, and they departed from him in peace. 

Gen 26:32  And on the same day it came to be that the servants of Yitsḥaq came and informed him about the well which they had dug, and said to him, “We have found water.” 

Gen 26:33  So he called it Shiḇah. Therefore, the name of the city is Be’ěrsheḇa to this day. (YHVH was making an oath forever that He would give Israel living water forever)

 

Gen 26:34  And when Ěsaw was forty years old, he took as wives Yehuḏith the daughter of Be’ěri (Hosea1:1)the Ḥittite, and Basemath the daughter of Ělon the Ḥittite. (sounds like replacement theology as well as an appeal to return to the covenant family – Esau tried but failed)

Gen 26:35  And they were a bitterness of spirit to Yitsḥaq and Riḇqah. (covenant breakers have  remained a ‘’bitterness’’ for the descendants of Yitsḥaq and Riḇqah to this day)

 

There is no nation on earth – including the church – that will honour YHVH’S covenant with Israel in this age – even at the end of the millennium many will rise up to try and destroy Israel - Rev 20:7  And when the thousand years have ended, Satan shall be released from his prison, 

Rev 20:8  and he shall go out to lead (Gk ‘’panta’’ meaning ALL) the nations astray which are in the four corners of the earth,(Gk ‘’sunagagein’’’’ leading them together’’ under Gog and Magog)  Goḡ and Maḡoḡ, Ezk_38:2 to gather them together for battle, whose number is as the sand of the sea. 

 

·         The Four Corners: This is a Hebrew idiom (also used in Isaiah 11:12) representing the entirety of the globe.

·         The Intent: The text implies that the deception is so pervasive that it reaches every geographic extremity of the human population existing at that time.

 

The Choice: Even after 1,000 years of peace, the hearts of many among the nations are shown to be unchanged. When given the opportunity, they choose rebellion.

In Revelation 20:8, there are no excluded nations. The rebellion is described as a final, global "sifting." Every nation that exists outside of the "camp of the set apart ones" is led astray by Satan to make one last stand against YHVH’s chosen people.

 

Rev 20:9  And they came up over the breadth of the earth and surrounded the camp of the set-apart ones and the beloved city. And fire came down from Elohim out of the heaven and consumed them. 

Rev 20:10  And the devil, who led them astray, was thrown into the lake of fire and sulphur where the beast and the false prophet are. And they shall be tortured day and night forever and ever. 

 

·         If this refers to a literal end-time population, and the world has repopulated during a 1,000-year period of peace, health, and prosperity, the total human population could easily reach tens of billions.

·         Even a small percentage of such a massive global population rebelling would result in an army of billions

 

The scriptures are clear many people from all the nations will always try to destroy Israel and all those grafted into Israel:

 

Zechariah Zechariah 12:3  and 14:2  describe a day when all nations are gathered against Jerusalem. 2. Joel Joel 3:2  says God will gather all nations in the Valley of Jehoshaphat to judge them for their treatment of Israel. Joel 3:9-12  depicts nations preparing for war against "my people Israel". 3. Ezekiel Ezekiel  38–39 describes a large group of nations invading Israel in the "latter days," which Ezekiel 38:16  says is so that the nations may know God. 4. Psalm 83 Psalm 83  mentions a conspiracy of neighboring nations aiming to destroy Israel. 5. Revelation Revelation 16:14, 16  describes the kings of the world gathering for a final battle called Armageddon. 

1Co 10:11  And all these came upon them as examples, and they were written as a warning to us, on whom the ends of the ages have come, 

1Co 10:12  so that he who thinks he stands, let him take heed lest he fall. 

1Co 10:13  No trial has overtaken you except such as is common to man, and Elohim is trustworthy, who shall not allow you to be tried beyond what you are able, but with the trial shall also make the way of escape, enabling you to bear it. 

 

Blessed are you YHVH, our Elohim, King of the Universe, you have given us your Torah of truth and have planted everlasting life within our midst. Blessed are you, YHVH giver of the Torah – Amein.

 

Additional midrash:

 

The narrative of the wells shows Isaac's non-resistant perseverance: he doesn't fight back but moves on, trusting YHVH, and eventually finds abundance and peace. Wells symbolize life-giving water (often a biblical type for YHVH's provision.)

 

The four wells in Genesis 26 (verses 18–33) are central to Isaac's story in the land of Gerar during a time of prosperity, envy from the Philistines, and divine blessing. Isaac first reopens the wells his father Abraham had dug (which the Philistines had filled in after Abraham's death), giving them the same names as Abraham did. Then, his servants dig new ones, leading to conflicts and resolutions. The names are deeply symbolic, reflecting stages of struggle, perseverance, peace, and covenant.

Here are the four wells, their Hebrew names, literal meanings, and common interpretations:

1.      Esek (עֵשֶׂק, Genesis 26:20)

o    Meaning: "Contention," "strife," "dispute," or "oppression."

o    Context: Isaac's servants dig a well of spring water, but the herdsmen of Gerar quarrel, claiming "The water is ours." Isaac names it Esek because of the contention and moves on without fighting over it.

2.      Sitnah (שִׂטְנָה, Genesis 26:21)

o    Meaning: "Enmity," "hostility," "opposition," "accusation," or "adversity" (related to the root for "Satan," meaning adversary).

o    Context: They dig another well, but quarreling continues, so Isaac names it Sitnah and moves again.

o    Significance: Symbolizes intensified or ongoing persecution, hatred, or spiritual warfare. It shows that strife can escalate before breakthrough, teaching persistence without retaliation.

3.      Rehoboth (רְחֹבוֹת, Genesis 26:22)

o    Meaning: "Broad places," "wide spaces," "room," or "expansiveness."

o    Context: Isaac moves farther and digs a third well with no quarrel. He names it Rehoboth, declaring, "For now YHVH has made room for us, and we shall be fruitful in the land."

o    Significance: Marks breakthrough, peace, enlargement, and fruitfulness after trials. YHVH provides space for growth and blessing without opposition. Many interpret this as a spiritual "wide place" of rest, freedom, or prosperity after enduring contention (Psalm 18:19 uses similar language for YHVH's deliverance to "broad places").

4.      Be'er Sheva (בְּאֵר שָׁבַע, Genesis 26:32–33; also called Shibah / Shebah by Isaac)

o    Meaning: "Well of the Oath" or "Well of the Seven" (שֶׁבַע can mean "seven," "oath," "swear," or "rest/completion" because YHVH vows to continue giving them wells).

o    Context: After moving to Beersheba, Isaac's servants dig a well and find water. He names it Shibah ("oath"), and the place becomes Beersheba. YHVH appears to Isaac there, reaffirming the Abrahamic covenant ("I am with you and will bless you"), and Isaac builds an altar and calls on YHVH's name. Later, he makes a peace treaty/oath with Abimelech king of the Philistines.

o    Significance: Represents covenant, sworn agreement, divine confirmation, rest, and completion. It's the place of restored relationship with YHVH and man, full blessing, and settlement after the journey of trials.

 

Parashat 6 Portion 23 ‘’Toldot’’ /’’Generations’’ Gen 25:19-26:11 Is 60:1-22

Blessed are You, YHVH our Elohim, King of the universe, who has set us apart with His commandments and has commanded us to engross ourselves in the words of Torah. Please, YHVH, our Elohim, sweeten the words of Torah in our mouth and in the mouths of Your people, the family of Israel. May we and our offspring and the offspring of Your people, the house of Israel – all of us – know Your Name and study Your Torah for its own sake. Blessed are You, YHVH, who teaches Torah to His people Israel.

ואלה תולדת

In the 42-month septennial cycle the scribe begins the first section of this Torah portion with the words ואלה תולדת – ‘’and these are the generations’’ Why? Obviously, he wanted us to focus on the generations coming from Esau and Jacob. Why? The traditional haftarah portion for this parasha,  Mal 1:1-2:7 may give us some insight:

Mal 1:2  “I have loved you,” said יהוה. “But you asked, ‘In what way have You loved us?’ “Was not Ěsaw Ya‛aqoḇ’s brother?” declares יהוה. “And I love Ya‛aqoḇ, 

Mal 1:3  but I have hated Ěsaw, and have laid waste his mountains and his inheritance for the jackals of the wilderness.” 

 

The Sages and linguists clarify that this "hatred" is not human malice or emotional spite, but a judicial and covenantal rejection.

Despite the word "hated," the Torah records that YHVH blessed Esau significantly.

The Sages teach that in the end of days, YHVH will sit in judgment over all nations, using the relationship between Jacob and Esau as the legal standard.

·         The Claim of the Nations: The Talmud (Avodah Zarah 2a) describes a scene where the nations (led by the "heirs of Esau/Rome") argue that they built bridges, marketplaces, and bathhouses for Israel to study Torah.

·         The Judicial Rebuff: YHVH rejects this, stating that they did these things only for their own "material lust" (the bowl of lentils). Their works are seen as "profane" because they lack the holy intent of the birthright.

A fascinating teaching in the Midrash suggests that while the "nation" of Edom is rejected, individuals can escape this judgment.

The Case of Obadiah: The Sages note that the prophet Obadiah was himself an Edomite convert. This proves that the "hatred" is toward the system of Esau (the "profane" ‘’Torahless’’ lifestyle), not an ethnic death sentence.

·         The Conversion of Strength: In the end, those from the nations who "take hold of the skirt of a Jew" (Zechariah 8:23) are seen as being grafted into the "Jacob generation," escaping the "judicial rejection."

 

Mal 1:4  If Eḏom says, “We have been beaten down, let us return and build the ruins,” יהוה of hosts said thus: “Let them build, but I tear down. And they shall be called ‘Border of Wrongness’, and the people against whom יהוה is enraged forever. 

Mal 1:5  And your eyes shall see, and you shall say, ‘Great is יהוה beyond the border of Yisra’ěl!’ 

 Is it possible that these two genealogies (Jacob and Esau) usher in the ‘’mello ha goyim’’ the fulness of nations at the end of the ‘’olam ha ze’’ Two groups of people – one YHVH loves and one He hates? This is not about ethnicity (Abraham establishes this) but its about a group of people who love YHVH and obey Him (Jacob) and about another group of people who say they also love Him but don’t obey Him (Esau)?

 "If you love me, you will obey my commandments" (John 14:15) or you will be establish in my My Torah, My Covenant.

Eze 34:17  And as for you, O My flock, thus said the Master יהוה, “See, I am judging between sheep and sheep, between rams and goats. 

Even though Yakov was loved he still needed to be refined, he even received a new identity.

 The most explicit moment of refinement occurred at the Jabbok River (Genesis 32:22-31), where Jacob wrestled with an angel.

 The angel struck Jacob's thigh, dislocating his hip. Sages interpret this "wound" as the necessary breaking of Jacob’s self-reliance.

A New Identity: He could only receive the blessing once he "gave in" and acknowledged his vulnerability, transitioning from the name Yaakov (linked to the "heel" or "trickery" and self-effort) to Yisrael (one who strives with the Divine).

 

The name Jabbok (Hebrew: Yabbok) which means "to empty" or "to pour out." Jacob had to empty himself of his material possessions and his self-reliant "ego" at this crossing before he could encounter YHVH and Esau.

 

Is this possibly the same pattern for an end time scenario of the remnant?

 

Heb 10:34 … and you accepted with joy the seizure of your possessions, knowing that you have a better and a lasting possession for yourselves in the heavens. 

 

Heb 11:37  They were stoned, they were tried, they were sawn in two, they were slain with the sword. They went about in sheepskins, in goatskins, being in need, afflicted, mistreated, 

Heb 11:38  of whom the world was not worthy – wandering in deserts and mountains and caves and holes of the earth. 

 

Following the destruction of Jerusalem  in 70 CE, the Romans effectively seized all property in the city and across much of Judea, though they managed it through a combination of absolute confiscation and strategic redistribution – (sound familiar?)

 

The Birth of Esau and Jacob

Gen 25:19  And this is the genealogy ואלה תולדת  of Yitsḥaq, Aḇraham’s son. Aḇraham brought forth Yitsḥaq. 

Gen 25:20  And Yitsḥaq was forty years old when he took Riḇqah as wife, the daughter of Bethu’ěl the Aramean of Paddan Aram, the sister of Laḇan the Aramean. 

 

Before the remnant can enter int the promised land (even an end time remnant) they must confess:

 

The confession is known as Vidui Bikkurim (the Declaration of the First Fruits), found in Deuteronomy 26:5-10. 9 (no one enters the promised land by their own merits)

 

Deu 26:5  “And you shall answer and say before יהוה your Elohim, ‘My father was a perishing Aramean, and he went down to Mitsrayim and sojourned there with few men. And there he became a nation, great, mighty, and numerous. 

Deu 26:6  But the Mitsrites did evil to us, and afflicted us, and imposed hard labour on us. 

Deu 26:7  Then we cried out to יהוה Elohim of our fathers, and יהוה heard our voice and saw our affliction and our toil and our oppression. 

Deu 26:8  And יהוה brought us out of Mitsrayim with a strong hand and with an outstretched arm, with great fear and with signs and wonders. 

Deu 26:9  And He brought us to this place and has given us this land, “a land flowing with milk and honey.” 

Deu 26:10  And now, see, I have brought the first-fruits of the land which You, O יהוה, have given me.’ Then you shall place it before יהוה your Elohim, and bow down before יהוה your Elohim, 

Deu 26:11  and shall rejoice in all the good which יהוה your Elohim has given to you and your house, you and the Lěwite and the stranger who is among you. 

 

Before the remnant enters into the promised land (millennium) they will first plunder the wealth of the wicked.

 

The "plundering" of Egypt's wealth before the Exodus is a pivotal biblical event (Exodus 12:35-36), which the Sages frame not as a theft, but as a justified "emptying" of an oppressor.

 

Exo 12:35  And the children of Yisra’ěl had done according to the word of Mosheh, and they had asked from the Mitsrites objects of silver, and objects of gold, and garments. 

Exo 12:36  And יהוה gave the people favour in the eyes of the Mitsrites, so that they gave them what they asked, and they plundered נָצַל the Mitsrites - נָצַל ‘’natsal’’ to snatch away, recover strip.

 

Gen 25:21  And Yitsḥaq prayed to יהוה for his wife, because she was barren. And יהוה answered his prayer, and Riḇqah his wife conceived. 

Gen 25:22  And within her the children struggled together, and she said, “If all is right, why am I this way?” So she went to ask יהוה. 

Gen 25:23  And יהוה said to her, “Two nations are in your womb, and two peoples shall be separated from your body. And one people shall be stronger than the other, and the older serve the younger.” 

 

 This was not a static dominance, but a cyclical struggle where one nation's rise necessitated the other's fall The Sages in the Midrash (Genesis Rabbah 63:7) explain the phrase "one people shall be stronger than the other" as a spiritual law of physics: they will never be equal at the same time. When Israel (Jacob) rises, Edom (Esau/Rome) falls. When Edom rises, Israel falls.

 

Gen 25:24  And when the days were filled for her to give birth, and see, twins were in her womb! 

Gen 25:25  And the first came out red all over, like a hairy garment, so they called his name Ěsaw. 

Gen 25:26  And afterward his brother came out, with his hand holding on to Ěsaw’s heel, so his name was called Ya‛aqoḇ. And Yitsḥaq was sixty years old when she bore them. 

Gen 25:27  And the boys grew up. And Ěsaw became a man knowing how to hunt, a man of the field, while Ya‛aqoḇ was a complete תָּם man, dwelling in tents. 

Gen 25:28  And Yitsḥaq loved Ěsaw because he ate of his wild game, but Riḇqah loved Ya‛aqoḇ. 

 

Isaac's (Past tense) Love: By saying Isaac "loved" (past/intermittent), the Torah suggests his love was conditional—linked to the "game in his mouth." When the physical stimulation or the "hunt" was absent, the connection fluctuated.

 

Rebekah's (Present tense) Love: The use of the present participle Ohevet (loves/is loving) indicates a constant, enduring state. Rebekah’s love was not tied to what Jacob provided, but to who he was. It was a "timeless" love that didn't depend on external factors.

 

Isaac was "Captured":  The Sages play on this, saying Esau "captured" Isaac with his mouth—deceiving him with righteous-sounding questions. Isaac’s love was a reaction to a mask that would eventually be removed.

Rebekah "Knew": Having experienced the "wrestling" in her womb and heard the divine prophecy, Rebekah saw the permanent spiritual essence of Jacob. Her love is in the present tense because her "eyes" remained open to the truth throughout their lives, whereas Isaac's physical and spiritual sight became "dim."

 

Esau Sells His Birthright

Gen 25:29  And Ya‛aqoḇ cooked a stew, and Ěsaw came in from the field, and he was weary. 

Gen 25:30  And Ěsaw said to Ya‛aqoḇ, “Please feed me with that same red stew, for I am weary.” That is why his name was called Eḏom. 

Gen 25:31  But Ya‛aqoḇ said, “Sell me your birthright today.” 

Gen 25:32  And Ěsaw said, “Look, I am going to die, so why should I have birthright?” 

Gen 25:33  Then Ya‛aqoḇ said, “Swear to me today.” And he swore to him, and sold his birthright to Ya‛aqoḇ. (Esau wanted instant gratification)

Gen 25:34  Ya‛aqoḇ then gave Ěsaw bread and stew of lentils. And he ate and drank, and rose up and left. Thus Ěsaw despised his birthright. 

 

·         "Profane Person" (Bebēlos): The New Testament uses the Greek word bebēlos, meaning someone who treats the sacred as common. This matches the Hebrew word vayivez (despised) in Genesis; Esau viewed the spiritual responsibilities of the priesthood and the covenant as having less value than a single meal.

·         The "Morsel of Meat": The verse highlights the extreme disproportion of the trade. The Sages in Midrash Rabbah explain that on that day, Esau committed five major sins, including denying the resurrection of the dead, because he believed "this world" was the only reality.

·         "No Place of Repentance": This phrase is often misunderstood. Commentators like John Gill note that it wasn't that YHVH refused to forgive Esau's soul, but that the decision was irreversible; he could not "change his father Isaac's mind" to get the blessing back once it had been legally and spiritually transferred to Jacob.

·         The Tears of Esau: Both the Torah and Hebrews mention Esau's "bitter cry" (Genesis 27:34). The Sages teach that because these tears were shed over the loss of physical prosperity rather than the loss of his relationship with YHVH, they did not have the power to restore the birthright. 

 

To keep your birthright, we like Jacob must be willing to endure the "refining" of the Jabbok and the "emptying" like Messiah - Php 2:7  but emptied Himself, taking the form of a servant, and came to be in the likeness of men. (Yahshua did not claim to be equal to YHVH) Php 2:8  And having been found in fashion as a man, He humbled Himself and became obedient unto death, death even of a stake. 

Php 2:9  Elohim, therefore, has highly exalted Him and given Him the Name which is above every name, Php 2:10  that at the Name of יהושע every knee should bow, of those in heaven, and of those on earth, and of those under the earth, Php 2:11  and every tongue should confess Isa_45:23 that יהושע Messiah is Master, to the esteem of Elohim the Father. 

 

God's Promise to Isaac

Gen 26:1  And there was a scarcity of food in the land, besides the first scarcity of food which was in the days of Aḇraham. And Yitsḥaq went to Aḇimeleḵ, sovereign of the Philistines, in Gerar. 

 

Gen 26:2  And יהוה appeared to him and said, “Do not go down to Mitsrayim, live in the land which I command you. 

 

According to many Sages and biblical commentators, the events of Genesis 26:2

—where YHVH commands Isaac to stay in the land and not go to Egypt—likely took place before the birth of Jacob and Esau. (once again almost putting the covenantal line in danger of possible defilement)

 

In these last days even Jerusalem is referred to as Egypt

 

Rev 11:8  and their dead bodies lie in the street of the great city which spiritually is called Seḏom and Mitsrayim, where also our Master was impaled

 

Gen 26:3  “Sojourn in this land. And I shall be with you and bless you, for I give all these lands to you and your seed. And I shall establish the oath which I swore to Aḇraham your father. 

Gen 26:4  “And I shall increase your seed like the stars of the heavens, and I shall give all these lands to your seed. And in your seed all the nations of the earth shall be blessed, 

Gen 26:5  because Aḇraham obeyed My voice and guarded My Charge: My commands, My laws, and My Torot.”a Footnote: aTorot - plural of Torah, teaching. 

Isaac and Abimelech

Gen 26:6  And Yitsḥaq dwelt in Gerar. 

Gen 26:7  And when the men of the place asked about his wife, he said, “She is my sister.” For he was afraid to say, “She is my wife,” thinking, “lest the men of the place should kill me for Riḇqah, because she is good-looking.” 

Gen 26:8  And it came to be, when he had been there a long time, that Aḇimeleḵ sovereign of the Philistines looked through a window, and he watched and saw Yitsḥaq playing with Riḇqah his wife. 

Gen 26:9  So Aḇimeleḵ called Yitsḥaq and said, “See, truly she is your wife! So how could you say, ‘She is my sister’?” And Yitsḥaq said to him, “Because I said, ‘Lest I die on account of her.’ ” 

Gen 26:10  And Aḇimeleḵ said, “What is this you have done to us? One of the people had almost lain with your wife, and you would have brought guilt on us.” 

Gen 26:11  And Aḇimeleḵ commanded all his people, saying, “He who touches this man or his wife shall certainly be put to death.”

 

This world is always a dangerous place for YHVH’s ‘’called out ones’’ it is not ‘’home’’ it is a place of danger, compromise and assimilation. However, this world is a very important place for the called out ones because it is from here that YHVH chooses a ‘’Bride’’ – see 26:8

 

Jud 1:25  to the only wise Elohim, our Saviour, be esteem and greatness and might and authority, both now and forever. Aměn. 

 

Blessed are you YHVH, our Elohim, King of the Universe, you have given us your Torah of truth and have planted everlasting life within our midst. Blessed are you, YHVH giver of the Torah – Amein.

 

Additional Midrash:

In a world that is becoming increasing confusing and chaotic the Torah presents us with the only realistic alternative - Psa 119:92  If Your Torah had not been my delight, I would have perished in my affliction. 

 

Humanity is born into a state of spiritual "entanglement" or a "propensity for lack’’

Psa 51:5  See, I was brought forth in crookedness, And in sin my mother conceived me. 

 

In the New Testament, the Apostle Paul explains that because of the "first Adam," a spiritual "infection" passed to all generations:

Romans 5:12: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned."

The "Refinement" Need: This is why even a "righteous" man like Jacob required a lifetime of refinement and a "new name." He was born "holding the heel"—symbolising the lower, earthly nature that must be overcome.

 

The 7 “To Him Who Overcomes” Promises

 

1.Ephesus -Rev 2:7  “He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I shall give to eat from the tree of life, which is in the midst of the paradise of Elohim.”

 

Rev 22:1  And he showed me a river of water of life, clear as crystal, coming from the throne of Elohim and of the Lamb. 

Rev 22:2  In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. And the leaves of the tree were for the healing of the nations.

 

2. Smyrna -

Rev 2:11  “He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes shall by no means be harmed by the second death.”

 

Rev 20:6  Blessed and set-apart is the one having part in the first resurrection. The second death possesses no authority over these, but they shall be priests of Elohim and of Messiah, and shall reign with Him a thousand years. 

 

3. Pergamum - Rev 2:17  “He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I shall give some of the hidden manna (heavenly Torah) to eat. And I shall give him a white stone, and on the stone a renewed Name written which no one knows except him who receives it.” ’ (like ‘’pet names’’ married couples secretly give each other)

 

4. Thyatira - Rev 2:26  “And he who overcomes, and guards My works until the end, to him I shall give authority over the nations, Psa_2:8. 

Rev 2:27  and he shall shepherd them with a rod of iron, as the potter’s vessels shall be broken to pieces, Psa_2:9 as I also have received from My Father. 

 

Revelation does something radical - It extends Psalm 2 authority to the saints — but only “the one who overcomes.”

 

5. Sardis - Rev 3:5  “He who overcomes shall be dressed in white robes, and I shall by no means blot out his name from the Book of Life, but I shall confess his name before My Father and before His messengers. 

 

Sardis looked alive — but wasn’t.

 

6. Philadelphia - Rev 3:12  “He who overcomes, I shall make him a supporting post in the Dwelling Place of My Elohim, and he shall by no means go out. And I shall write on him the Name of My Elohim and the name of the city of My Elohim, the renewed Yerushalayim, which comes down out of the heaven from My Elohim, and My renewed Name. 

 

Permanent belonging - Rev 3:10  “Because you have guarded My Word of endurance,(Torah) I also shall guard you from the hour of trial which shall come upon all the world, to try those who dwell on the earth. 

 

7. Laodicea - Rev 3:21  “To him who overcomes I shall give to sit with Me on My throne, as I also overcame and sat down with My Father on His throne. 

 

2Ti 2:11  Trustworthy is the word: For if we died with Him, we shall also live with Him. 

2Ti 2:12  If we endure, we shall also reign with Him. If we deny (Gk ‘’contradict’’) Him, He also shall deny us. 

AI Response Connecting Messianic Movement:

 

Scholars like Jack Hayford and historians of the Moravian Church often point to Count Nicolaus Ludwig von Zinzendorf and his Herrnhut community as the spiritual "root" of the modern Messianic movement.

While the "Messianic Jewish" label emerged later, Zinzendorf’s 18th-century "refinement" of the faith established the "Caleb-spirit" of cross-cultural restoration.

1. The "Herrnhut" Vision: The Lord’s Watch

In 1722, Zinzendorf opened his estate to religious refugees, naming it Herrnhut ("The Lord’s Watch").

·         The 100-Year Prayer Chain: The community began a continuous prayer meeting that lasted over 100 years.

·         The Focus on the "Person": Like Rebekah’s "present tense" love, Zinzendorf focused on an intimate, present relationship with the person of the Messiah (the Lamb) rather than cold, institutional dogma.

2. Why He is Called the "Father" of the Messianic Movement

Zinzendorf possessed a "spirit of distinction" regarding the Jewish people that was radical for his time:

·         Affirmation of Jewish Identity: He believed that Jews who accepted the Messiah did not have to "become Gentiles" or abandon their heritage. This is the foundational pillar of modern Messianic Judaism.

·         The "Kehila" Concept: He established a "Jewish-Christian" congregation in 1738, where he encouraged Jewish believers to maintain their "birthright" customs while following the Messiah.

·         The Restoration of the "Voice": He taught that the "Voice of Jacob" (the Jewish witness) was essential for the "end of the generations." He famously said, "If the Jews are not there, something is missing in the Kingdom."

3. The "Refined" Strategy: Not Conversion, but Recognition

Unlike many of his contemporaries who used the "Sword of Esau" (coercion) to convert Jews, Zinzendorf used the "Voice of Jacob" (love and shared identity):

·         The "Fellowship of the Heart": He viewed Jewish people as the "Elder Brother" (reversing the Esau/Jacob rivalry) and sought a "turning of hearts" as described in the final verse of Malachi.

·         The "Wandering Aramean" Connection: Much like the Vidui Bikkurim, Zinzendorf lived as a "pilgrim" and "refugee," identifying with the landless state of the Jewish people in exile.

4. Jack Hayford's Perspective

Jack Hayford often noted that the "spirit of Herrnhut"—the combination of continuous prayer, global mission, and a "love for the Jewish roots"—is what birthed the 20th-century Messianic revival. He saw Zinzendorf as the one who "uprooted the idolatry" of Replacement Theology (the idea that the Church replaced Israel) and replanted the "Tabernacle of David."

In the language of our "Jacob vs. Esau" study, Zinzendorf was a "Caleb-type" figure: an aristocratic "Edomite-status" man who chose to "wholly follow" the God of Israel and champion the inheritance of the "younger brother."

Would you like to see how the Moravian "Daily Watchwords"—a practice Zinzendorf started—is linked by some to the priestly blessings of the Temple?

yes

The Moravian 

"Daily Watchwords" (Die Losungen), a practice Zinzendorf began in 1731, functions as a modern "Voice of Jacob," echoing the daily spiritual rhythm of the Holy Temple.

1. The Concept of "Holy Rations"

Zinzendorf viewed the Daily Watchword not as a study text, but as a "parole" (a daily password) given by the King to His troops.

·         The Daily Sacrifice: Just as the Tamid (continual) offering was brought every morning and evening in the Temple, Zinzendorf wanted a "continual offering" of the Word in the hearts of his people.

·         The Manna Connection: He believed that like the manna in the wilderness, the "Watchword" provided the specific "refined" spiritual nutrition needed for that exact 24-hour period.

2. Connection to the Priestly Blessing

Scholars note several "Temple-like" parallels in how the Watchwords are selected and used:

·         The "Lot" (Goral): To this day, the Old Testament Watchword is chosen by drawing lots. This mirrors the Temple service, where the Priests (Kohanim) were assigned their daily tasks—including who would perform the Priestly Blessing—by the drawing of lots (Goral). This ensures the word is "from Heaven" and not from human "scheming."

·         The "Lifting of the Hands": The Watchword is intended to be the first thing a believer "hears" in the morning. Sages link this to the Birkat Kohanim (Numbers 6:24-26), which "places the Name" of God upon the people to protect them as they go out into the "field of Esau."

·         A "Fortress" of Words: Just as the Bezer was a city of refuge, the Watchword acts as a "verbal refuge." Zinzendorf taught that by carrying the daily word, the believer remains "in the tents" of Jacob even while working in the world.

3. Turning the "Heart of the Fathers"

Zinzendorf specifically used the Old Testament for the primary daily word, followed by a New Testament "doctrinal text."

·         The Synthesis: This practice physically manifests the final verse of Malachi, weaving the "Voice of the Fathers" (Tanakh) with the "Voice of the Children" (Apostolic writings).

·         Messianic DNA: This "refined" approach—honouring the Old as the foundation for the New—is exactly what Jack Hayford identified as the "DNA" of the Messianic movement.

4. The Global "Refined" Network

Today, the Watchwords are published in over 50 languages, creating a global "prayer chain" that mirrors the 100-year prayer meeting of Herrnhut. It is a "Tabernacle of David" made of breath and time rather than stone.

Would you like to see the specific "Watchword" for today to see how it aligns with our discussion on the "Generations"?

yes

The Moravian 

Daily Watchword for Thursday, February 5, 2026, creates a powerful "refining" conclusion to our journey from the tents of Jacob to the presence of God. 

1. The Old Testament Watchword (The "Root")

"Preserve me, O God, for in You I take refuge." — Psalm 16:1

·         The Bezer Connection: This verse echoes the cry of the "wandering Aramean." Just as the city of Bezer served as a fortress for the perishing, the believer here declares that God Himself is the ultimate Sheepfold.

·         The Jacob Refinement: This is the heart of the "Voice of Jacob." It is the opposite of Esau’s self-reliance; it is the "Caleb-spirit" that seeks a "fortress" not in the sword, but in the Shadow of the Almighty. 

2. The New Testament Doctrinal Text (The "Fruit")

"But the Lord is faithful, and he will strengthen you and protect you from the evil one." — 2 Thessalonians 3:3

·         Protection from the "Esau-Mindset": This doctrinal response fulfills the promise of the seven letters to the churches. While the "evil one" (the spirit of the profane) seeks to devour the birthright, the Messiah is the one who "strengthens and protects" the overcomer.

·         Faithfulness vs. Fickleness: Unlike Isaac's "past tense" love that fluctuated with physical appetite, the "Lord is faithful"—an enduring, present-tense reality that preserves the Bride "without spot or wrinkle". 

3. The Daily Prayer (The "Turning of Hearts")

The prayer accompanying today's Watchword asks:

"Divine God, let your light beacon our steps of hope to the weak and forgotten friend-travelers... help restore hope by walking beside others... out of weariness and despair, into full renewal. Amen." 

·         The "Wandering Aramean" Compassion: This prayer captures the "turning of hearts" from Malachi. It moves us to look upon "forgotten friend-travelers"—the Jacobs who are still in their wilderness—and offer the "Voice" of hope that leads to renewal. 

Summary of the Day

Today’s word is a shield. It reminds us that our "generations" (Toldot) are not secured by our own "hands," but by the Refuge of the Father and the Faithfulness of the Son. Like Caleb, you can stand fast in the face of "bad reports," knowing that your name is written in the Book of Life and your inheritance is preserved in the "Mountain of God." 

Amen.

 

The story of 

Genadendal

 (Valley of Grace) and the missionary Georg Schmidt is a profound historical embodiment of the "refined" spirit of Jacob we have been exploring. It serves as a literal and spiritual "test plot" for the Herrnhut vision of Count Zinzendorf on the African continent. 

1. The First "Refuge" in Africa

Founded in 1738, Genadendal was the first Protestant mission station in Southern Africa. Schmidt arrived at a time when the indigenous Khoi people were facing "complete extinction" due to colonial encroachment and disease. 

·         A City of Refuge: Like the city of Bezer, Genadendal became a sanctuary from oppression and a place of dignity.

·         The Struggle with the "Sword": Just as Jacob faced Laban, Schmidt faced the Cape Dutch Reformed clergy, who eventually forced him to leave in 1744 because he dared to baptize his converts without their institutional "authority". 

2. The Legend of the Pear Tree (The "Apple Tree" Archetype)

While you mentioned an apple tree, the core historical symbol of Genadendal is a pear tree that Schmidt planted. 

·         The 50-Year Watch: When Schmidt was forced to leave, he gave a small New Testament to a young Khoi woman named Magdalena (Lena) and asked her to "take care of the flock".

·         The Unbroken Chain: When Moravian missionaries finally returned nearly 50 years later, they found Lena as an old woman, still leading services and reading from that same Bible under the shade of the fully grown pear tree Schmidt had planted. This is the ultimate "Jacob generation" testimony: faith that outlasts exile. 

3. A Spiritual Root Taking Root Again?

The "messianic mission" of Genadendal was never truly "completed" in its first iteration, but the Sages' concept of Beirurim (sifting the sparks of holiness) suggests that such roots are never truly dead. 

·         The "Other Spirit" of the Place: In 1995, President Nelson Mandela recognized this spiritual root by naming his official Cape Town residence "Genadendal". He saw the mission's history—a story of "struggle and triumph" and "faith that move mountains"—as a model for a new South Africa.

·         Restoring the "Voice": Just as Zinzendorf envisioned a church that honored its Jewish roots, the "Genadendal spirit" sought to include the marginalized and restore their human rights.

·         A Light to the Nations: Modern outreaches to Genadendal continue to work toward "restoring hope" in a community now facing new challenges like poverty and substance abuse, believing that "what is impossible with men is possible with God". 

Conclusion: The "Branch" that Remains

The "apple tree" of your intuition—as a symbol of love, beauty, and divine presence—mirrors the Isaiah 4:2 promise of the "Branch of the LORD" that becomes "beautiful and glorious" for the survivors of Israel. 

Genadendal proves that a "spiritual root" planted in a "perishing Aramean" state can indeed become a "Valley of Grace" for the world if there is a "Lena" willing to watch over the Word until the fullness of the generations is realized. 

 

Unlike most Protestant missions of the era, the Moravians at Herrnhut (and subsequently Genadendal) initially practiced a form of Sabbath observance on Saturday. 

When the mission was re-established in 1792, the missionaries held their first service under the pear tree Schmidt had planted, continuing the pattern of using the "Day of Rest" to restore the "Voice of Jacob" in Africa.