Toldot | תולדות | Family History” – “These are the generations”
–The “Toldot of Heaven and Earth” and “Toldot of Peretz” – refer to Adam ( i.e Living human being) and Messiah ( i.e Quickening spirit of Torah)
– O, House of Israel, yearn for the “Voice of Yaaqov” – the holiness of Torah learning and Tefilah (prayer).
– It is Moshiach Ben Yosef who is unaffected by Ayin Hara – the evil Ayin of Amalek, who defeats him with the holy aspect of Ayin: the Ayin of Sod, whose gemmatria is SEVENTY. When The Letter Ayin is restored then “the salvation of G- d comes in the blink of an eye,” ( i.e Yeshuah – Salvation comes ) .. Yah is my oz (strength) and zimrah (song), and he is become my Yeshuah (salvation). He is become my Yeshuah (salvation).
Nachmanides comments: The three wells developed by Yitzchak refer to the three Batai Mikdash – Holy Temples.
The sixth reading from the book of Genesis is named Toldot (תולדות), which means “generations.” The word comes from the root yalad, which is usually rendered “to bring forth” or “born.” Parshat Toldot begins with the words “Now these are the records of the generations of Isaac” (Genesis 25:19). And The studies begins with Isaac and Rebbecah praying to Hashem for a child. Rebbecah finally conceives, and after a difficult pregnancy she gives birth to twins – Esau and Jacob. the smooth-skinned Jacob, who Rebecca favors, and the hairy Esau, who Isaac favors. After coming home from a hunting trip, Esau asks his brother for some lentil soup, but Jacob tells him he must sell him his birthright. And when Isaac is old and blind, Jacob tricks his father into giving him the firstborn blessing.
- Rebekah has twins – Esau and Jacob. ( Genesis 25:19-26)
- Esau gives Jacob his birthright in exchange for some food. ( Genesis 25:27-34)
- King Abimelech is led to think that Rebekah is Isaac’s sister and later finds out that she is really his wife. ( Genesis 26:1-16)
- Rebekah and Jacob deceive Isaac so that Jacob receives the blessing. (Genesis 27:1-29)
- Esau threatens to kill Jacob, who then flees to Haran. ( Genesis 27:30-45 )
Heavens and Earth: Toldot means genealogy, generation or history . In the book of Genesis: Here is the history ( Toldot ) of the heavens and the earth when they were created. On the day when Adonai, G-d, made earth and heaven,…-Genesis 2:4
אֵלֶּה תֹולְדֹות הַשָּׁמַיִם וְהָאָרֶץ
Note: The word toldot is spelled, תולדות, with two vavs.
ADAM: Here is the genealogy of Adam , “This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him…” -Genesis 5:1
זֶה סֵפֶר תֹּולְדֹת אָדָם
Note: The Word Toldot is spelled תֹּולְדֹת with one vav only and another one vav is missing.
ISHMAEL GENEALOGY: “And these are the generations of ishmael…” -Genesis 25:12
וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן־אַבְרָהָם
Note: The Word Toldot is spelled תֹּלְדֹת two vav’s missing.
Zohar: Come and behold, it is written, “Now these are the generations of Ishmael” (Beresheet 25:12), and they are twelve princes. Then it is written, “And these are the generations of Isaac” (Ibid. 19). Is it possible that because it is written that Ishmael sired twelve princes and Isaac sired two, he (Ishmael) is more RIGHTEOUS THAN ISAAC? It is therefore written, “Who can utter the mighty (Heb. gvurot) acts of Hashem.” This refers to Isaac AS ISAAC IS GVURAH OF ZEIR ANPIN for Isaac sired Jacob, who alone is more important than all of them, for he fathered the twelve tribes, and sustained the upper and the lower, while Isaac supported the higher in supernal holiness and Ishmael only below. Therefore the verse, “Who can utter the mighty acts of Hashem,” refers to Isaac, as explained above. The words, “declare all His praises,” refers to Jacob, BECAUSE JACOB, REPRESENTING EXISTENCE BOTH ABOVE AND BELOW, CONTAINS ALL HIS PRAISES. When the sun, ZEIR ANPIN, connects with the moon, NUKVA, many stars shine from them. THEY ARE THE TWELVE TRIBES OF YAH, LIKENED TO THE STARS IN JOSEPH’S DREAM.
And I heard the number of those sealed, ( 144 thousands were sealed out of all the tribes of the sons of Israel): of the tribe of Judah 12 thousand were sealed; of the tribe of Reuben 12 thousand were sealed; of the tribe of Gad 12 thousand were sealed; of the tribe of Asher 12 thousand were sealed; of the tribe of Naphtali 12 thousand were sealed; of the tribe of Manasseh 12 thousand were sealed; of the tribe of Simeon 12 thousand were sealed; of the tribe of Levi 12 thousand were sealed; of the tribe of Issachar 12 thousand were sealed; of the tribe of Zebulun 12 thousand were sealed; of the tribe of Joseph 12 thousand were sealed; of the tribe of Benjamin 12 thousand were sealed. – Revelation 7
YITZCHAK: “And these are the generations of Yitzchak…” -Genesis 25:19 ;
וְאֵלֶּה תֹּולְדֹת יִצְחָק בֶּן־אַבְרָהָם
Note: The Word Toldot is spelled תֹּולְדֹת with one vav only and another one vav is missing.
Zohar: “And these are the generations of Isaac…” (Beresheet 25:19). Rabbi Chiya opened the discussion with the verse, “Who can utter the mighty acts of Hashem? Who can declare all His praise?” (Tehilim 106:2). Come and behold, when the Holy One, blessed be He, wished to create the world, He did so according to the Torah. And every act that the Holy One, blessed be He, used to create the world was done according to the Torah. This is the meaning of, “then I was by him, as a nursling, and I was daily his delight” (Mishlei 8:30). Do not pronounce it as “a nursling,” (Heb. amon) but rather ‘a craftsman’ (Heb. oman), BECAUSE IT WAS A TOOL FOR HIS CRAFT.
PERETZ: “Here is the genealogy of Peretz…” -Ruth 4:18
וְאֵלֶּה תֹּולְדֹות פָּרֶץ
Note: The word toldot is spelled, תֹּולְדֹות , with two vavs.
All the “Toldot” (genealogical generations) in the scriptures are written defectively with a missing Vav except two verses: i.e The “Toldot of Heaven and Earth” (Genesis 2:4) and In the book of Ruth it is revealed about the the genealogy of the Messiah:the “Toldot of Peretz” (Ruth 4:18). These refer to Adam and Messiah, since the “Toldot of Heaven and Earth” relates the creation of Adam and Peretz is the ancestor of King David and of Messiah.
ADAM and MESSIAH: In fact, the Tanakh says so: Adam, the first man, became a living human being;but the last “Adam” has become a life-giving Spirit. ( i.e Quickening spirit of Torah ) -1 Corinthians 15:45
The Midrash comments: “R. Berekiah said in the name of R. Samuel b. Nahman: Though these things were created in their fullness, yet when Adam sinned they were spoiled, and they will not again return to their perfection until the son of Perez [viz. Messiah] comes; [for in the verse] “These are the toledoth (generations) of Perez”, toledoth is spelled fully, with a vav. These are they: 1. his lustre, 2. his immortality, 3. his height, 4. the fruit of the earth and 5. the fruit of trees, and 6 the luminaries.” -Genesis Rabbah 12:6, Soncino Press Edition
Very Important Notes: Vav is the sixth letter of the hebrew letter and is also a name of Messiah . And what is understanding? This is made of the letters ben yah and this son is VAV ( Zohar, Naso, 122a). Hence Vav is the Righteous and the center pillar. Zohar Says, The first and second VAV’s is identified as Messiah ben David and Messiah ben Yosef. ( Its a deep understanding about this VAV as representing two functions of the Messiah ).
VaYosifu: In Torah amazingly we find the verse: ‘VaYosifu’ (Genesis 37:5) . These are the two Vavs at each side of the word “Yosef” in “vaYosifu”. Yosef is not accepted by his brothers, as hinted in the phrase: “Ben Akher” (a heretic son) (Genesis 30:24). We will find the name “Yosef” is hinted into the text when the Torah says: “and they hated him even more” (Genesis 37:5). The suffering Messiah called “Ben Yosef” because he rejected.
“vaYosifu Od Sno oto” – ויוספו עוד שנא אתו
Note: The Word ‘Yosifu’ includes clearly the name of ‘Yosef’ in it but covered with two letters Vav on the left and on the right.
The summary of the word: ‘VaYosifu’ (Gn 37:5), the first Vav is the first Adam, meant to be Righteous, created in G-d’s image. The Middle word, ‘Yosef’ is Messiah ben Yosef, the channel to the final Vav, since his mission is to unite Zeir Anpin with Nukva, the Son with the Bride (cf. Kol haTor 2). And the final Vav is Messiah ben David, the King Messiah. ‘vaYosifu’ in Gematria equals “in His image” from the verse: “G-d created man in his image” (Genesis 1:27).
my dear children, I am suffering the pains of giving birth to you all over again — and this will go on until the Messiah takes shape in you. -Galatians 4:19 ; …. the light shining from the Good News about the glory of the Messiah, who is the image of G-d. – II Corinthians 4 : 4
In Kabbalah, the Vav (=6) corresponding to the Vav of the Sacred Name, is the personification of the emotive Sefirot called: ‘Zeir Anpin’ – the small face, the likeness that is before the Holy One, the primordial Torah, depicted as a “Naar” – נער– a young man with black hair (cf. Zohar 3:132a; Bahir 106; cf.Song of Songs 5:11); in the familiar personifications, Zeir Anpin is called the “Son”. For G-d to call someone “my Son” means that his qualities are those of ‘Zeir Anpin’; this is referred to in the words: “Israel is my son” (Exodus 4:22).
…….it is all for your glory. ( i.e And this is the secret of ‘Israel in whom I glory’ (Isaiah 49:3).. Said R. Simeon: ‘The words must be understood in the light of the expression, “My first-born son Israel” (Ex. IV, 22), and “Israel, in whom I am glorified” (Isaiah XLIX, 3). “Israel” here refers to the supernal world, and it is this which is called “son”) .
it is all for your glory. For this reason, I fall on my knees before the Father, from whom every family in heaven and on earth receives its character.– Ephesians 3:12, 14-15
In the cosmic kabbalah, concerning the ages of the Universe, Vav corresponds to the 6th day of creation, the sefirah of Yesod (=Yosef), the connection between physical and spiritual worlds.
…..he has made known to us his secret plan, which by his own will he designed beforehand in connection with the Messiah and will put into effect when the time is ripe — his plan to place everything in heaven and on earth under the Messiah’s headship. -Ephesians 1:9-10
This is the genealogy of Yeshua the Messiah, son of David, son of Avraham:… -Matthew 1:1.
ספֶר תּוֹלְדוֹת יֵשׁוּעַ הַמָּשִׁיחַ בֶּן־דָּוִד בֶּן־אַבְרָהָם׃
Yeshua means in hebrew – G-d will Save ; Yehoshua means YHWH saves. Messiah – Anointed one ; The genealogy begins with Abraham, emphasizing that he comes from the tribal lineage of the promises, from where all Israel comes.
Son of David: he comes from the proper royal lineage from tribe of Judah, according to the Prophets, the anointed King of Israel must come. The term “Son of David” is a Messianic title found throughout Jewish literature. (e.g II Samuel: 7:12-16; Isaiah: 11:1; Jeremiah: 23:5-6; Ezekiel: 37:24 ).
Yeshua the Messiah – Yod-Shin-Vav-Ayin — the Hebrew name Yeshua; In Hebrew manuscripts the name is spelled “Yeshu”. Shem Tov & Dutillet say: אלה תולדות ישו בן דוד בן אברהם “these are the generations of Yeshu son of David son of Abraham”. In some Aramaic dialects the Ayin (ע) is silent, so ישוע would be pronounced Yeshu.
But more likely the Jewish scribes intended to allude to our Oral tradition….Then his brother emerged, with his hand holding ‘Esav’s heel, so he was called Ya‘akov [he catches by the heel, he supplants]. – (Genesis 25:26): Lets examine the last letter in YESHUA in the Hebrew is an AYIN and that is the initial letter of the name ESAU in “Esau’s heel”. So if the heal of “Esau” is taken from YESHUA we have “YESHU”. “His hand held the heel of Esav and his name was called Yaaqov” וידו אחזת בעקב עשו ויקרא שמו יעקב here we have the acronym of “Yeshua” going from left to right ( i.e it is the side of judgement). Yeshua is stretched between Yaaqov and Esav. The Ayin in Yeshua’s name falls on the first letter of “Esav” (עשו ). ( It’s clear that our Lord came from the tribe of Judah – Hebrews 7:14 ); Yeshua was a son of Israel, a Jew, from tribe of Judah but the gentiles hold him by his “Ayin”. This is the reason that in some of the sects he is known as Yeshu (ישו ). He has been exiled to the tradition and religion of Esav, to the nations of the world and the numerical value of the letter Ayin is 70, which alludes to the 70 nations of the world . Yeshu’s soul is in Tzoah Rotakhat (boiling filth), because it has fallen into the Qlippa of the nations, and that is done in order to elevate their sparks and correct them. That’s why he’s not properly recognised by his brothers. The value of ‘Esav’ (עשו ) is 376, which equals: ‘Vessel of Yeshu’ (כלי ישו = 376).
Midirash says that the Messiah of HaShem (MBY) is “imprisoned in the house of filth (בית החורף), in the mighty Rome”. According to the original manuscripts, he is imprisoned in a “Church” (בית התורף) (Sefer Zerubbabel, cf. see Jellinek’s rendering and commentary on Sefer Zerubbabel’s manuscripts).
The Letter Ayin is 70 -The number 70 is the gemmatria of the letter Ayin, which means “eye,” and has to do with the “eye” of G-d, especially regarding the 70 nations.
LETTER AYIN – 70
Gog u’Magog – גוג ומגוג
Sod (Secret) – סוד
Yayin (Wine) – יין
The Letter Ayin – ע
Rabbi PinchasWinston writes: If not today, then tomorrow. And, if not tomorrow, then the day after. And if not then, then the day after that, etc. But come it will, and in the meantime, the real battle will be one of PERCEPTIONS. For, the gemmatria of Gog u’Magog is SEVENTY, the SEVENTY of the Ayin of Amalek, who spends all of his time trying to destroy our Torah perception of reality by infecting us with spiritual doubt, the gemmatria of his name. (“doubt” = sufek = 240 = Amalek) It is Moshiach Ben Yosef who is unaffected by Ayin Hara – the evil Ayin of Amalek, who defeats him with the holy aspect of Ayin: the Ayin of Sod, whose gemmatria is SEVENTY.
The concept of Mashiach ben Yosef operates on three levels:
- Meta-Historical – In Book of New testament: The idea of messiah being “from the foundation of the world” ( I Peter 1:20, Hebrews 4:3, Revelation 13:8) .
- The actual personality of Mashiach ben Yosef – The holy work of heavenly Tzaddik in above mishkyan and performed an atonement work for the lost souls of Israel. ( Hebrews 9 : 12 )
- and any individual ( Body of Messiah ) – Those who are follow the path of tzaddik as a body of Messiah ( Colossians 1:18, I Corinthians 12:27 ); who contributes to the messianic process. -The Secret Doctrine of the Gaon of Vilna – Volume I, Rabbi Joel David Bakst, City of Luz Publications, 2008, p. 152.
Rabbi PinchasWinston writings: Shimshon (Sampson), whom the Mishnah says failed [to be Moshiach Ben Yosef], did so because he went after his eyes (Sotah 10b), as opposed to above them, in his battle against the Pelishtim . This is why, explains the Vilna Gaon, regarding the war against Amalek, Moshe Rabbeinu was told to speak b’aznei Yehoshua – in the ears of Yehoshua, the gemmatria of b’aznei equaling SEVENTY. And thus, Mordechai defeated Haman, the prototypical descendant of Amalek, in SEVENTY days. His rise and fall is told in SEVENTY pesukim in Megillas Esther, occurring in the Year SEVENTY of exile. The Erev Rav’s greatest tool in the final showdown, says the GR”A: achizas einayim – literally meaning, “grasping of the eyes” or deception. And therein lies the nechamah (the consolation). For, “the salvation of G- d comes in the blink of an eye”.
Ariel Cohen Alloro, a Jewish Hassidic Orthodox from Jerusalem: Following that revelation, Ariel started to write a Hebrew book, about the Jewish Messiah, all based on the word “Chen”, yet shortly and to his surprise, he realized that the concept of “Chen” or grace was inextricably connected to the concept of Messiah, and the name of Yeshua . He named his book “Yimach Shemo” (Yimach and Chen in Hebrew Gematria have the same value of 58), of which acronym is Yeshu, the anathemized name of Yeshua after removing the last letter (Ayin) from the name, and all these not by chance. Amazingly, he discovered that all the secrets of the Messiah and the blessings in the world seem to be hidden in Yeshua’s still tabooed name in Israel.
Alloro’s extraordinary teachings, even the land of Israel, Judea, Samaria and Gaza, (in Hebrew: Yehuda, Shomron v’Aza) spells the name of Yeshua. Today, the one part of the land that remains the hands of the Gentiles is Aza, that is, the ayin! It is time for the 70 nations to return the ayin to Yeshua’s name. It is time for Israel to receive back that which belongs to her. When the ayin returns, the Last Hei (the Bride) will return to the Vav (The Groom).
But Yeshua said: Behold, your house is forsaken; to you desolate. And I tell you, that you will not see Me here after, until you say, Blessed is He that comes in the Name of YHWH! (Matthew 23:38-39). It is written: They will say “Blessed is He that comes in the Name of YHWH!” (Psalms. 118:26) . This happens when the AYIN is restored to the name YESHUA, Thus the Messiah, the Sun of Righteousness, will shine his light on the moon, which was obscured by the “heel of Esau”. And when the “heel of Esau” no longer obscures the “Sun of Righteousness” and When the letter ayin returns to Yeshua’s Name, YESHU is restored to YESHUA, then we can clearly see that “Yeshua comes”! ( i.e Salvtion comes ).
My Salvation is Near: The subject of the “foundation of the world” is related to the idea of the “tzaddik,” the righteous person, serving Most High: “The wicked Bila’am “distances” the coming of the Mashiach when he says, “I behold it, but not in the near future.” In contrast, the prophet Isaiah draws the Mashiach nearer when he says, “for my salvation is near to come” (Isaiah 56:1). The commentary on the Torah entitled Heichal Ha’bracho, the Komarnar Rebbe explains Bila’am’s words as follows: ‘Nearness’ indicates a close neighbor who is the Tzaddik, the foundation of the world. Similarly, the prophet said, ‘my salvation is near’ (Isaiah 56:1). But this wicked one said, ‘but not in the near future.’ In truth it is near; for the redemption is experienced every day and in each hour by one with a sensitive heart. Now, it is truly close; its ‘appointed time’ is here. Yet, this is not exact, since even the ‘appointed time’ will be ‘hastened’ (before its time; Isaiah 60:22). Our master, the holy Ari, noted that the ‘appointed time’ had actually started in his day: “I am certain of this every day that I yearn and wait for the final redemption.”… “Rabbi Chaim ibn Attar (who passed away in 5503), author of the commentary Or HaChaim, explains our verse as referring in its entirety to the Mashiach. He explains that the Mashiach’s coming will be hastened, if the Jewish People merit it, and if not, then he will come “in its appointed time.”This is the meaning of the verse “in its appointed time, I will hasten it” (Isaiah 60:22), as interpreted by our sages. In accordance with this understanding, the quote “I behold it, but not now” refers to a state in which the Jewish People are worthy, whereas “I behold it, but not in the near future” refers to a state in which they are not. So too, if the Jewish People are worthy,then the Mashiach will come in a manner from above to below as mentioned in the text, “a star will go forth from Jacob” and as it is said “he will come via the clouds of the heavens”–in the merit of the service of the majority of the souls of Israel, the average ones amongst the Jewish People, the rank and file–who may be labeled “Jacobs.” Whereas, if they are not worthy, then the Mashiach will come in a manner from below to above, “and a staff shall arise in Israel” and as “a poor man, riding on a donkey”–in the merit of the service of the minority of the souls of Israel, the Tzadikim of the generation, who are label ed “Israel.” –– Rabbi Yitzchak Ginsburgh
This is the Revelation of Yeshua the Messiah.…………… -Revelation 1:1
So from now on, we do not look at anyone from a worldly viewpoint. [ ( i.e “the Edom=Esav=Christian version of Jesus/Yeshua has caused the Jews to be slain by sword, their remnants to be scattered and humbled, the Torah to be changed for something else and the majority of the world to follow a god that is not the God of Israel” . ( But also because of Yeshua ) ; “The entire world has become filled with the mention of Messiah, Torah and Mitzvot”; and obviously with the knowledge that there’s only one true G- (Mishne Torah, Melakhim uMilkhamot 11:4). ]
……..Even if we once regarded the Messiah from a worldly viewpoint, we do so no longer. -II Corinthians 5:16
WHO IS MASHIACH : Messiah is a spiritual force, the Upper Light; the Upper Spiritual Force that descends to our world and corrects mankind, raising us to a higher level of consciousness. – Rav Michael Laitman
Yeshua Words : .…….. I am from above. ……… -John 8:23 ; ……… the second man is from heaven. – 1 Corinthians 15:47
The Light from Above (Zeir Anpin) which corrects the world is Mashiach ben Yosef; the groom to whom the Bride (Malkhut; the Lower Light) marries, raising us to a higher level of Spiritual Consciousness; allowing us to climb the Ladder and become in the likeness of our Creator, filling the Earth with the “Knowledge of G-d” and making possible to manifestation of the King Messiah in physcial world on earth. However, when people does not recognize “Messiah ben Yosef”, Messianic era cannot come, because they pierce the connection between Zeir Anpin and Malkhut – which is Yesod = Yosef = the Righteous one = Messiah ben Yosef = soul of Mashiach = Soul of Torah; the Power that defeats Amalek and Armilus and connects us to the Upper Consciousness of the Light from Above.
For I have come down from heaven to do not my own will but the will of the One who sent me. -John 6:38 Then Yeshua spoke to them again, saying, “I am the light of the world” ( i.e Light from above ; Zeir Anpin which corrects the world is Mashiach ben Yosef) . He who follows Me shall not walk in darkness, but have the light of life.” -John 8:12
He was on the road and nearing Dammesek, when suddenly a light from heaven flashed all around him. -Acts 9:3-8
The Talmud speaks of the “name” of the Messiah (his authority, function, merit, etc.), pre-existing the created world: Surely it was taught: Seven things were created before the world was created, and these are they: The Torah, repentance, the Garden of Eden, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah. -Talmud, Pesachim 54a
Two Aspects/functions of Messiah: Jewish tradition speaks of two redeemers, each one called Mashiach. Both are involved in ushering in the Messianic era: They are Mashiach ben David and Mashiach ben Yosef. Concerning the relationship between the two Messiahs – the initial Messiah, Mashiach ben Yosef, and the final Messiah, Mashiach ben Dovid — the prophet declared, “Ephraim’s envy will depart and Judah’s adversaries will be cut off. Ephraim will not envy Judah, and Judah will not harass Ephraim” (Isaiah 11:13).
Midrash Rabbah does say that Messiah ben Yosef receives the kingdom before Messiah ben David does..
Rabbi Yitzchak Ginsburgh states, prior to the establishment of the Kingdom of G-d, Messiah ben Yosef, “will rectify certain aspects of reality in preparation for the advent of Messiah ben David.”
Messiah is “Voice of Most High” / Word of G-d:
Next I saw heaven opened, and there before me was a white horse. Sitting on it was the one called Faithful and True, and it is in righteousness that he passes judgement and goes to battle …………………... and His name is called The Word of G-d. – –Revelation 19 : 11, 13
Messiah coming on a white horse: Talmud – Mas. Sanhedrin 98a – R. Alexandri said: R. Joshua b. Levi pointed out a contradiction. it is written, in its time [will the Messiah come], whilst it is also written, I [the Lord] will hasten it! — if they are worthy, I will hasten it: if not, [he will come] at the due time. R. Alexandri said: R. Joshua opposed two verses: it is written, And behold, one like the son of man came with the clouds of heaven whilst [elsewhere] it is written, [behold, thy king cometh unto thee . . . ] lowly, and riding upon an ass!— if they are meritorious, [he will come] with the clouds of heaven; if not, lowly and riding upon an ass. King Shapur said to Samuel, ‘Ye maintain that the Messiah will come upon an ass: I will rather send him a white horse of mine.
Note: Sword represents Torah; Tav indicates to reign over dominion and The symbol of Mashiach on a Horse is identified as him riding on the “Community of Israel.”
Messianic advent of the Lord YHVH as Acharit (The Last), Acharit has been described as riding a white horse and wielding a fiery sword . Here the letter “Tav” indicates to reign over Dominion,
Now out of His mouth goes a sharp sword, that with it he should strike the nations. And He Himself will rule them with a rod of iron. – Revelation 19:15
The sword as representing Torah: Midrash Rabbah – Genesis XXI:9 – Our Rabbis said: SWORD refers to the Torah, as it is written, And a two-edged sword in their hand –(Psalms CXLIX, 6).
He will rule them with an iron scepter and shatter them like pottery .. –Revelation 2 : 27
In the Orthodox Shabbat liturgy, we see that it is “the Word of G-d” (Torah) that goes forth to destroy Israel’s enemies. Again this is read every Shabbat when the Torah is brought out: This explains the verse we quote whenever we open the Holy Ark before the reading of the Torah: “And it was when the Ark travel ed, and Moses said, ‘Arise G’d and let your enemies scatter and let those who hate you flee from you.’” – ( Bamidbar 10:35 )
Messiah said that he is the alef and tav : He said to me: “It is done. I am the Alpha ( Alef ) and the Omega ( Tav ) , the Beginning and the End. – Revelation 21 : 6
Note: (“Alpha” – Hebrew: Aleph) ; (“Omega” – Hebrew: Tav)
Messiah said that he is the ALEF and the TAV. The ALEF and the TAV are the first and last letters of the Hebrew Alphabet and are intended as an abbreviation to indicate that Messiah is the “Word” embodied the twenty-two letters. When Elohim created the heavens and the earth he did so through words. Elohim “said” things and they were so. Elohim created the universe by his Word.
By faith we understand the universe to have been formed by the word of G-d…… – Hebrews 11 : 3
As we read in the Sefer Yetzirah: Twenty-two Foundation letters: He engraved them,He carved them, He permuted (TZIRUF) them, He weighed them, He transformed them,And with them, He depicted all that was formed and all that would be formed. (Sefer Yetzirah 2:2)
Zohar tells us that the Urim and Thummim were connected to the “permutations” or “combinations” of letters with which Elohim created the world, and by which Bezalel and Moses created the Tabernacle and its furnishings.
The Targum Jonathan to the Torah explains the Urim and the Tummim this way:
And you shall put into the breastplate the Urim,which illuminate their words and make manifest the hidden things of the House of Israel,and the Tumim [sic] which perfect their deeds. (Targum Psuedo-Jonathan on Exodus 28:30)
The Talmud reveals the meaning of the words, “Urim” (Lights) and Thummim (Perfections), “Why were they called “Urim and Tummim”? “Urim” because they made their words enlightening. “Tummim” because they fulfill their words.” -Yoma 73b, Soncino Press Edition
The Zohar says: The term “Urim” signifies the luminous speculum,which consisted of the engavure of the divine Name written in the forty two letters by which the world was created,whereas the Thummim consisted of the nonluminous speculum, composed of the divine Name manifest in twenty two letters. …we read, “In the beginning Elohim created the (ET) heaven and the (ET) earth” (Genesis 1:1), where the particle ET (spelled Alef-Tav) is a summary of the twenty-two letters by which the land is nourished. – (Zohar 2:234b)
Abraham Begot Yitzchak: The Promise was what toldot [generations] is all about the Character and faith of our fathers Abraham, Isaac, and Jacob. There is hope in todot. This is the line of Isaac son of Abraham: Abraham begot Isaac. – Genesis 25:19
Midrash points out: “Everything that happened to Abraham also happened to Isaac” -(Midrash ha-Gadol, proem on ch. 26).
Our father Abraham: First in Egypt and then in Garar? Here is what he told Sarah upon entering Egypt: Please say you are my sister, that it may be well with me for your sake, and that I may live because of you. -Genesis 12:13
And upon entering Garar, he told the inhabitants: Now Abraham said of Sarah his wife, “She is my sister.” And Abimelech king of Gerar sent and took Sarah.
Our father Yitzchak: So Isaac dwelt in Gerar. And the men of the place asked about his wife. And he said, “She is my sister”; for he was afraid to say, “She is my wife,” because he thought, “lest the men of the place kill me for Rebekah, because she is beautiful to behold.” -Genesis 26:6-7
Zohar: Abraham said, “SHE IS MY SISTER,” REFERRING TO THE SHECHINAH. For the Shechinah was with Isaac and his wife, and he said of the Shechinah, “SHE IS MY SISTER,” as it is written, “Say to wisdom, ‘you are my sister’” (Mishlei 7:4). Thus, he was strengthened BY THE SHECHINAH and said, “She is my sister.” Abraham and Isaac deserved TO SAY OF THE SHECHINAH, “SHE IS MY SISTER.” This is assuredly so because of the verse IN WHICH ZEIR ANPIN SAID TO THE SHECHINAH, “My sister, my love, my dove, my undefiled” (Shir Hashirim 5:2).
Why were our ancestors childless: Another example its about a barren woman finally having a child include those of Sarah (Genesis 17; 18:1-15; 21:1-7), Rachel (Genesis 30:1-8, 22-24), the mother of Samson (Judges 13), Hannah (I Samuel 1), and the Shunamite woman (II Kings 4:8-37). – “Why were our ancestors childless – Because the Holy One, blessed be He, yearns for the prayers of the righteous.”
The Promise made to Abraham, a promise of blessing, a Land, and a Seed [Messiah], is the same Promise made to Abraham’s son Isaac and grandson Jacob. To Isaac, HaShem said: And I will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands; and in your seed all the nations of the earth shall be blessed; because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws. -Genesis 26:4-5
RIGHTEOUS PRAYERS- the Holy One, blessed be He, yearns for the prayers of the righteous.
“And Isaac appealed to the Lord on behalf of his wife” – (Genesis 25: 21), (“on behalf of”- Hebrew: lenochach – can also mean: facing or opposite). Rashi comments: “he stood in one corner and prayed while she stood in the other corner and prayed”. And the Lord responded to his plea – to his prayer; and his wife Rebecca conceived – to her prayer.
Rebecca’s trenchant argument is equivalent to that of Hannah in the Talmud (Tractate Berakhot 31b), and indeed the midrash associates the one with the other, except that Hannah added: And she made this vow: “O Lord of Hosts.” Rabbi Eliezer said: from the day the Holy One, blessed be He, created His world, not a soul had called the Holy One, blessed be He, “Lord of Hosts” until Hannah did so. Hannah entreated the Holy One, blessed be He: Lord of the Universe! Of all the hosts of hosts that You created in Your world, is it so very difficult for You to give me a single son?!
Then Hannah prayed and said, “My heart exults in the LORD … .. Because I Rejoice in Your Salvation ( I Samuel 2 :1 ) ….. The same expression can be seen… ….Elisheva was filled with the Ruach HaKodesh and spoke up in a loud oice,“How blessed are you among women! And how blessed is the child in your womb!And Miriam said: “My soul exalts the Lord, …. and my spirit rejoice in G-d My Savior -Luke 1 : 42, 46
In the book of New Testament about Power of prayer:
- ……………………….and herself being a widow up-to eighty four years, who was not departing from the temple, serving night and day with fastings and prayers. 38 And having come-upon them at the very hour, she was returning-thanks to G-d, and was speaking about Him to all the ones waiting for the redemption of Jerusalem. -Luke 2:37-38
- “The prayer of a righteous person is powerful and effective” – James 5:16.
- Ask ( i.e Setapart us by word of truth and blessings of Torah ), and it will be given to you seek , and you will find; knock, and it will be opened to you. -Matthew 7:7
- Therefore I tell you, whatever you ask in prayer ( i.e seek righteous and kingdom ), believe that you have received it, and it will be yours. -Mark 11:24
- Every good act of giving and every perfect gift is from above, coming down from the Father who made the heavenly lights;……… So rid yourselves of all vulgarity and obvious evil, and receive meekly the Word implanted in you that can save your lives ( i.e soul ) . -James 1:17, 21
Rebecca prayed again: “But the children struggled in her womb, and she said, ‘If so, why do I exist?’ She went to inquire of the Lord” (Genesis 25:22).
The children agitated within her: Whenever Rebecca passed a house of study, Jacob would become agitated, indicating his natural inclination for Torah study. If she passed a house of idol worship, however, Esau would become agitated, expressing his own penchant for idolatry. (Rashi, Bereishit 25:22)
And she said, “If so, why am I?” and it tells that why do I exist in the world . In the same description we can find in the book of Job : I would have been as if I had never existed,I would have been carried from womb to grave. – Job 10: 19
She went to ( i.e the academy of the prophet shem) inquire of the Lord : Rashi Comments- that He tell her what would be of her in the end. But I have found that inquiring of the Lord (derisha) is used only in the sense of praying, as in “I turned to the Lord, and He answered me” (Psalms 34:5), “Seek me, and you will live” (Amos 5:4), “As I live, I will not respond to your inquiry” (Ezekiel 20:3).
But as for me, I watch in hope for the Lord, I wait for G-d my Savior; my G-d will hear me” (Micah 7:7).
Messiah Main Weapon is prayer: Mashiach’s mission is to conquer the entire world and direct his subjects to the service of G-d. since the main service of G-d is prayer ( cf. Taanit2a).
Messiah weapons are Torah, Prayer, Good Deeds, humility and righteousness . With these weapons he will do the battle and will win. However, Messiah main weapon is prayer ….. All the wars he will wage and all the conquests he will make shall emanate from there ( i.e “the nose”- prayer; Isaiah 11 : 3; Mashiach will breath the fear of G-d ( Likutey Moharan 1, 2:2 ). – MASHIACH- who, what, why, how, where, when by Chaim Kramer
Messiah will conquer the entire world without firing a single shot –( Rebbe Nachman Said, Siach Sarfei Kodesh1-67).
Notes: This week Studies Toldot relates the story of the birth of Esau and Jacob and also the struggle between them. Esau sells his birthright to Jacob for a lentil stew, and Jacob deceives his father, Isaac, by receiving the blessing meant for Esau. Rebecca and Jacob both collaborate in fooling Isaac in order to steal Esau’s blessing. Thus, “the toldot of Isaac” are Isaac’s two sons, Jacob and Esau, as well as the deeds and achievements of Isaac during his lifetime.
TWINS: ESAU – JACOB:
The Torah tells us “the children clashed inside her” ( Genesis 25:22). Rashi, the primary commentator on the Torah, explains the fight, “They were struggling with one another, and fighting over the inheritance of two worlds ( i.e Present physcial world and the World to Come).”
Yeshua said, “Yes! I tell you that there is no one who has left house, brothers, sisters, mother, father, children or fields, for my sake ( i.e path of the Tzaddik ) and for the sake of the Good News ( i.e Torah Teachings: Redemption of Jubilee release and bringing G-d’s Kingdom on Earth ) ,………….. …… now, in the ‘olam hazeh ( i.e present physcial world ), homes, brothers, sisters, mothers, children and lands — with persecutions! — and in the ‘olam haba, eternal life ( i.e World to come) . -Mark 10: 29- 30
“Do not fear those who kill the body but are powerless to kill the soul. Rather, fear him who can destroy both soul and body in Gei-Hinnom. -Matthew 10:28
“There were two boys in her womb. The first to come out was completely red, and clothed in hair; so he was called Esav. After this, his brother came out, with his hand grasping Esav’s heel; so he was named Yaakov” -Genesis 25:24-26.
The firstborn, Esau, is born ruddy and hairy; his twin brother, Jacob, emerges from the womb with a firm grip on his brother’s heel. The names Esau and Jacob are linked to the words for “hair” and “heel,” respectively. Esau is favored by his father, while Jacob enjoys a special bond with Rebekah. As Esau turns to hunting but Jacob on the other hand, sat in the tents and studied. He spent his entire life working on his World to Come. while Esau was an outdoorsman and a hunter enamored with the physicality of life.
“Behold, Esau my brother is a hairy man, and I am a smooth man.” -Genesis 27:11
In rabbinic literature Jacob is the Tzadik Tamim – the guileless Tzadik – and Esau the personification of wickedness. Jacob was born to be a “dweller in tents (of Torah, like Shem the son of Noach),” protected from the outside world, enclosed within the four walls of the yeshiva.
Esav is clothed in Hair (heb. Sa’ir – שער); which means that his splendour is that of a demon; as it’s written: “they must no longer offer sacrifices to the Se’irim (ie. Fauns or Demons)” -Leviticus 17:7.
Targum says: “And the first came forth wholly red, as a garment of hair and they called his name Esau, because he was born altogether complete, with the hair of the head, and the beard, and teeth, and grinders.” -Targum Pseudo-Jonathan
In Tanakh we find the word “admoni” : “He sent, and brought him in. Now he was ruddy (admoni), and with a beautiful face, and goodly to look on. HaShem said, ‘Arise, anoint him, for this is he. -1 Samuel 16:12
Zohar, Bereshith, 137b – Now we are told that Esau “came forth ruddy”, a colour emblematic of severity (i.e., judgement or harshness).
Esau was not the only one mentioned in the Scripture born with a red/ruddy appearance. Another one was David . It says that both men were born with a strong yetzer hara (evil inclination). Whereas David connected to positive energy into HaShem purpose whereas, Esau allowed his yetzer hara to rule over him.This is amazing verse that David is cloaked in the appearance of Esav : “Red – The masoretic note ב means that this word appears twice in the Tanach (i) here, ויצא הראשון אדמוני The first one emerged red and (ii) והוא אדמוני עם יפה עינים And he was red, with fair eyes (1 Samuel 16:12), regarding David. When [the prophet] Samuel saw that David was red, he said, “Perhaps he is a shedder of blood, like Esau!” Therefore, that verse goes on to say, עם יפה עינים with fair eyes, i.e. whatever he does is with the agreement of the members of Sanhedrin (High Court) who are called “eyes”- as it is said, If from the eyes of the assembly (Numbers 15:24).” – Notes from The Baal HaTurim, R’ Yaakov ben Asher (1269CE – 1343 CE).
Esau was integrated with negative characteristics. But David, who should have been like Esau, the one who connected to serving G-d: ……who had “kept My commandments and who followed Me with all his heart, to do only what was right in My eyes.” (I Kings 14:8)
Midrash Rabbah – Genesis LXIII:8 – And when Samuel saw that David was ruddy, as it is written, And he sent, and brought him in. Now he was ruddy (I Sam. XVI, 12), he was smitten with fear, thinking he too might be a murderer. But the Holy One, blessed be He, reassured him that he was withal of beautiful eyes (ib.) [which meant], Esau slew by his own impulse, whereas he ( David ) would slay only on the sentence of the court.
Midrash Rabbah – Genesis 78:12 – All the gifts which the Patriarch Jacob made to Esau,’ replied he, ‘the heathens will return them to the Messiah in the Messianic era.’ ‘ What is the proof? ‘ ’ The kings of Tarshish and of the isles shall return tribute (Psalm. 72:10): it does not say, “shall bring,” but “shall return”.’ ‘By thy life!’ he exclaimed, ‘thou hast said a good thing, and I will teach it in thy name.’
Mashiach is concealed in the garments of Esav: in the song of Songs Book : “My beloved ( i.e Mashiach ) is white and ruddy.” -Song of Solomon 5:10
The two forces are meant to stand against each other, for it’s written: “And G-d created the Taninim” [two great serpents] (Genesis 1:21); which refers to Yaakov and Esav, and “every living creature that moves”; which refers to the levels between them.
Torah says: “Adam knew his wife and she conceived and bore” two sons, Kain and Hevel – (Genesis 4). Hevel came from the side of holiness and was killed by Kain. Kain came from the side of the Snake, because it is not told that “Adam begot a son in his likeness according to his image” until Seth was born (Genesis 5:3), and Seth was called like that in replacement of Hevel. This implies that Kain was not in the likeness of Adam, but in the likeness of the Snake.
How can a Se’ir; ie. a vile being be the splendour (Aderet –אדרת ) of Esav: This is a hidden secret, for Rivka had in her womb two sons, one from the right side and one from the left. Esav comes from the side of Samael and personifies the Snake of Samael .
In the book of the New Testament: Revelation calls him “Satan, and the Devil” (Revelation 12:9). Yeshua said that he is the “father of lies.”
“Pay attention! I am sending you out like sheep among wolves, so be as prudent as snakes and as harmless as doves… -Matthew 10:16
Soncino Zohar, Bereshith, Section 1, Page 35b – AND THE SERPENT. R. Isaac said: ‘This is the evil tempter’. R. Judah said that it means literally a serpent. They consulted R. Simeon, and he said to them: ‘Both are correct. It was Samael, and he appeared on a serpent, for the ideal form of the serpent is the Satan. We have learnt that at that moment Samael came down from heaven riding on this serpent, and all creatures saw his form and fled before him. They then entered into conversation with the woman, and the two brought death into the world. Of a surety Samael brought curses on the world through Wisdom and destroyed the first tree that G-d had created in the world. This responsibility rested on Samael until another holy tree came, namely Jacob, who wrested the blessings from him, in order that Samael might not be blessed above and Esau below. For Jacob was the reproduction of Adam, and he had the same beauty as Adam. Therefore as Samael withheld blessings from the first tree, so Jacob, who was such another tree as Adam, withheld blessings, both upper and lower, from Samael; and in doing so Jacob but took back his own. It is written: AND THE SERPENT WAS SUBTLE. This serpent is the evil tempter and the angel of death. It is because the serpent is the angel of death that it brought death to the world.’
Messiah is the Holy Snake:
Adam and Eve fallen because of a Snake then it must be rectified ( i.e tikkun ) by another snake-, its based on the concept of Measure for Measure –(midah knegged midah) Judgement.
Yaakov dealt with Esav cunningly, just as the serpent was cunning –(Genesis 3:1).
Esav is the Snake of Samael and Yaakov is a Holy Snake: Yaakov, by being smart like the serpent, stole Esav’s authority,although he suffered the consequences. This is alluded to in the verse: “He will bruise your head – ראש(ie.Authority) and you will bruise his heel – עקב (ie. Yaakov – יעקב )” -(Genesis 3:15).
Rabbi Yitzhak Ginsburgh says that, “The positive snake represents the epitome of good” and adds, “The Messiah is referred to as the Holy Snake.”
As our sages taught: “Messiah is the archenemy of Satan” (Pesikta Rabbah 3:6 [161 b]).
Rabbi Jacob ben Cohen declares outright, that, “The Messiah is a snake.”
Rabbi Michael Ezra further states, “Our sages explain that in Gematria, the Hebrew Words, Moshiach (Messiah) and nachash (Serpent), have the same numerical value.
משיח = נחש = 358
Rabbi Elijah ben Solomon, perhaps the most famous of historical rabbis, known as the Vilnaa of Gaon, heartily agrees with Rabbi Cohen’s conclusions. Not only is the serpent Messiah and redeemer of the Jews, the Zohar states: “The Holy Serpent is the fountainhead, root, and essence for all G-d’s sacred revelatory light.”
Beit Ha Derek, a popular Jewish religious group, published an article, “The Revelation of the Holy Snake.” According to this group of Jewish scholars, quoting the Zohar (11-54a), we are told that, “The Serpent is wise and is a counsel or to G-d.”
The rabbis and their holy books of Talmud and Kabbalah, agree that the Serpent is man’s great helper and friend. Rabbi Ibn Ezra states, “Serpents stand as servants to do your will.”
The Talmud, teaches that, “Serpents encircle the Righteous during their lives, attending to their needs and guiding their actions.” And The Talmud concludes that, “The Serpent is the great servant of man” (Sanhedrin 50b)
Satan’s power is the Inclination to Evil, and his job is to tempt the believer. The Power of Messiah is proportionally the opposite. Messiah is the Power of Prayer (Likutei Moharan p. 5b), and his job is to redeem the true believer, as we read: “and a Redeemer will come to Zion” -(Isaiah 59:20).
When the staff of Aaron became a Snake and fought Pharaoh’s serpents, the Holy Snake swallowed up the others (Exodus 7:10-12). The word “swallow”alludes to the verse “Death is swallowed up into victory” (Isaiah 25:8) (cf.Shemot Rabbah 30:3).
This is indeed a great secret hidden in the Torah. When the people were attacked by snakes, G-d commanded Moses to fight the snakes with another Snake. He was told to raise a bronze Serpent (Numbers 21:9). The purpose of the bronze Snake was to induce faith. “When they looked into the bronze serpent, they lived”.
Just as Moshe lifted up the serpent in the desert, so must the Son of Man be lifted up; -John 3:14
From Yaakov came the twelve tribes of Israel. To Dan it is said: ‘Dan will be a snake in the way’ (Genesis 47:19). Of Judah it is said: ‘the sceptre will not depart from Judah until Shiloh come’ (Genesis 49:10). In the secret of these words we find that Messiah comes from Yaakov through Judah. But it is also said that Dan will be Messiah ( a snake ). here, for Dan and Judah are Unified to be One. Also Yisai, the father of Abigal, who is the sister of the King David is known as “Nakhash” (the Snake) (II Samuel 17:25)(cf. Shab 55b).
for it’s written:“A shoot will come up from the stock of Yisai… and he will delight in the fear of the Lord… and with the breath of his lips he will slay the Wicked” (Isaiah 11:1-4).
And who is the Wicked one? Our sages say that the sin of the king Saul was to have mercy on the Wicked one (cf. Yoma 22b); contextually,when they said “the Wicked one”, they meant Amalek. So the Wicked one is Amalek, or better said, what he represents. Spiritually, the Wicked one is Samael (cf. Bahir 200). In fact, all the wicked generations of the World descend from the spiritual side of Kain; who is the seed of the Snake (cf. Zohar III:76b).
It is written: “In the womb he took his brother by the heel” (Hosea 12:4 ); One of these interpretation stated as that Yaaqov kingdom ( i.e Messiah) will come on the heels of Esau’s (Rome/Babylon).
These are the secrets hidden here:
- Two great serpents are : Esav vs Yaakov / Satan vs Messiah/Amalek vs Yisrael
- A snake must be swallowed by another snake : The staff of Aaron vs the staffs of Pharaoh.
- That the authority of a snake (Esav/Amalek) must be defeated with another snake (Yaakov / Israel).
Birth Right Blessings :
“Jacob was cooking a stew when Esau came in from the field and he was exhausted” -( Genesis 25:29)
This occurred on the day of Abraham’s passing and therefore Jacob, not Isaac, was cooking the food because a mourner may not cook his own food. It was a lentil stew because their round shape symbolizes the circle of life. It lacks a mouth [i.e. an opening] and in this manner is similar to a mourner whose speech is restricted. – Rabbeinu Bachya
And he was exhausted – “As a result of committing murder as it states: ‘For my soul is fatigued before the murderers.’ – Rashi
Esav comes home from the fields. He is exhausted and famished. Yaakov is cooking a red soup. Esav asks Yaakov to give him the soup. Yaakov asks Esav to sell him his rights as firstborn in exchange for the food. Esav agrees. Through this incident, Yaakov acquired Esav’s birthright. The Torah quotes Esav’s exact words. He refers to the soup as “very red food.” The Hebrew word Esav used to refer to the “very red food” is adom. The Torah explains that Esav acquired the name Edom as a result of this incident. Edom is derived from the term adom Esav’s term for the red food.
Esav was called ‘Edom’ אדום because of his sin in selling his birth right in order to eat, And Esav said to Yaakov: ‘Let me swallow, I pray you, some of this red, red pottage; for I am faint. Therefore was his name called Edom.
“And Yaakov gave Esav bread and a soup of lentils. And he ate, drank, arose and went. And Esav rejected the birthright of the firstborn.” (Beresheit 25:34)
Hebrews says: “Follow after peace with all men, and the sanctification without which no man will see the Lord, looking carefully lest there be any man who falls short of the grace of God; lest any root of bitterness springing up trouble you, and many be defiled by it; lest there be any sexually immoral person, or profane person, like Esau, who sold his birthright for one meal. For you know that even when he afterward desired to inherit the blessing, he was rejected, for he found no place for a change of mind though he sought it diligently with tears.” -Hebrews 12:14-17
EATING Fruit that from the forbidden tree:
“And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.” -Genesis 3:6
VOICE of Jacob:
“But his mother said to him, ‘Your curse ( will) be upon me, my son, only listen to me and go fetch them for me.’” – Genesis 27 : 13
Your curse [will] be upon me : – She trusted in G-d’s promise to her that the “younger son will serve the elder,” and therefore knew that he would be okay. – Rashbam
Your curse [will] be upon me : – If your father grows angry at you, tell him that I sent you and he’ll get angry at me instead. – Malbim
Your curse [will] be upon me: – In Hebrew, the word for “upon me” is “Alai” [Ayin, Lamed, Yud]. These letters are an acrostic for the names, Esau, Laban, Yosef (Joseph), and represent the three major instances of hardship that Jacob would suffer in his lifetime. His mother reassured him that this decision would indeed bear consequences, but they would be nothing more than the following three examples. – Gaon of Vilna
The garments of Esav: She put the skins of the young goats on his hands, and on the smooth of his neck. -Genesis 27:16
Issac blessing: “The voice is the voice of Jacob, but the hands are the hands of Esav…” -Genesis 27:22
The Talmud says, “The voice is the voice of Jacob“ – no prayer is effective unless the seed of Jacob has a part in it. “The hands are the hands of Esau”- no war is successful unless the seed of Esau has a share in it.” -The Talmud
R’ Ari Kahn comments: “Let us examine these symbols more closely: Whereas the voice is an expression of something internal, hands are external. Hands are a symbol of force. The strength they represent is part of the commonalty that man shares with the animal kingdom, but the voice is ruach – air or spirit, emanating from within. Voice is what man has in common with G-d. It is the result of G-d’s breath within us, which animates, gives existence and human identity. That the realm of Yaakov is primarily one of “voice” should not surprise us. That the realm of Esav is primarily “hands” should also not surprise us.”
The “voice of Jacob” corresponds to the voice of rebuke…” -Rebbe Nachman’s Torah, Parashat Toldot, Breslov Research Institute, pg. 207
“…the Voice of Rebuke is rooted in Eden, which corresponds to Keter, the source of Mashiach’s vitality (see Tikkuney Zohar 55, pg 88a). At the level of Keter only kindness exists. Thus the rebuke given will reveal that kindess, causing people to draw near to Mashiach…Mashiach will possess this “Voice of Rebuke” because MaShIaCh is like MaSiach, “one who speaks.” Since Mashiach is bound together with all souls through his acute sense of smell (i.e. the “nose”(he will be able to rebuke everyone properly, to arose awe within them and draw them closer to God. His voice will be the flowing “River” from Eden…” -Mashiach, Who What Why How Where When, R’ Chaim Kramer, Breslov
Exodus Rabbah: “G-d is in a way called first, as it says: ‘I am the first, and I am the last (Isaiah 44:6)’; Zion is called first, as it says: ‘You throne of glory, on high from the first, you place of our sanctuary (Jeremiah. 17:12): Esau was called first, for it says: ‘And the first came forth ruddy (Genesis 25:25)’, and Messiah is called first, for it says: ‘The first unto Zion will I give: Behold, behold them (Isaiah. 41:27).’ G-d who is called the first will come and build the Temple which is also called first, and will exact retribution from Esau, also called first. Then will Messiah who is called first come in the first month, as it is said: THIS MONTH SHALL BE UNTO YOU THE BEGINNING OF MONTHS.” – Exodus Rabbah 15:1, Soncino Press Edition
The Midrash Rabbah says: “SANCTIFY UNTO ME ALL THE FIRSTBORN (XIII, 1). R. Nathan said: The Holy One, blessed be He, told Moses: ‘ Just as I have made Jacob a firstborn, for it says: Israel is My son, My firstborn (Exodus. 4:22) so will I make the King Messiah a firstborn, as it says: I also will appoint him firstborn (Psalms. 89:28).” -Exodus Rabbah 14:7, Soncino Press Edition
UNIVERSAL TORAH: TOLDOS -By Rabbi Avraham Greenbaum
Torah Reading: Gen. 25:19-28:9. Haftara: Malachi 1:1-2:7.
“AND THESE ARE THE GENERATONS OF ISAAC”
In the holy structure built by the patriarchs to reveal HaShem to the world, Abraham is the initial thesis: expansive energy, revelation, kindness — CHESSED. Isaac is the antithesis: restriction, control — GEVURAH, while Jacob, who enters the stage in our parshah, is the synthesis: balance, order, beauty — TIFERET. Jacob, the most “perfect” (SHALEM) of the patriarchs, came to complete the holy House — the House of Israel, to whom all the nations will turn at the end of history in order to find HaShem: “And many nations will go and say, ‘Go, let us ascend to the mountain of HaShem, to the HOUSE of the G-d of Jacob’” (Isaiah 2:3).
As thesis and antithesis, Abraham and Isaac represent two opposite tendencies, each of which has an extreme aspect, an aspect of excess, that must be transmuted and directed to the holy in order for perfect balance and harmony to reign. Thus Abraham and Isaac each had a “first-born” (the aspect of excess) who was rejected from the holy structure. The last section of the previous parshah, CHAYEY SARAH, completed the story of Abraham’s “first-born”, Ishmael, the son of Hagar, and his descendants, who embody the “excess” aspect of Abraham: religious fanaticism — “before all his brothers he fell” (Gen. 25:18, closing words of CHAYEH SARAH). In introducing Jacob, the perfect patriarch, our parshah of TOLDOS also introduces Jacob’s challenger, his twin brother Esau, who embodies the excess aspect of Isaac: power and domination used arrogantly for the benefit of self instead of for G-d. The story of Esau is told partly in our parshah, left aside in next week’s parshah of VAYETZE, which focusses exclusively on Jacob, and taken up again in the following parshah of VAYISHLACH. There the story of Esau and his generations will be concluded with the account of the “Seven kings who ruled in Edom before a king ruled over the children of Israel” (Gen. 36:31). Kabbalistically, the Seven Kings who “ruled and died” represent the World of Devastation (TOHU) produced by the “Breaking of the Vessels” for the purpose of bringing evil into the world. From the following parshah, VEYESHEV, until the end of Genesis, the Torah concentrates on Jacob and his generations, who represent the World of Rectification (TIKKUN), in which evil is eventually vanquished completely through the House of Israel. The vicissitudes of Joseph and his brothers are paradigmatic of the vicissitudes leading to the eventual revelation of Messiah.
Historically, the descendants of Ishmael and of Abraham’s other sons from Keturah brought certain aspects of the monotheism of Abraham to many parts of the world, especially to the east and south, including the Arab lands and many parts of Africa and Asia (the descendants of Noah’s son Ham), through Islam. The descendants of Esau brought other aspects of the tradition of Abraham to the north and west — to Europe, Russia and America (descendants of Japheth) as well as many other parts of the world through Christianity. (See Rambam, Hilchos Melochim 11:4 uncensored version). Although the land given specifically to Esau is Mount Seir, which is south east of the Land of Israel, Esau-Edom is particularly associated with Rome (see Rashi on Gen. 36:43 and also on Gen. 27:39). Rome put its unique stamp upon western culture and its influence is felt until today. (Thus the U.S. Senate is named after the Roman Senate.)
“AND THE TWINS STRUGGLED WITHIN HER…”
The holy structure to be built by Jacob was to be constructed only through struggle and effort: Jacob’s struggle is the struggle to elevate Isaac’s power (GEVURAH) through its use not for the benefit of self, but in order to bring the spirituality of Abraham (CHESSED) to rule over the fallen GEVUROS, the refractory material world of practical action as represented in the figure of Esau (from the Hebrew root ASO, “doing”). Only through the struggle to sift and clarify truth and goodness from falsehood and evil IN THE REAL WORLD is the light of truth revealed in all its beauty and perfection.
The history of mankind has indeed been the history of the clash of cultures and civilizations. It may appear cyclical and pointless, but as revealed in our parshah, it has a purpose and an end goal. It is to reveal G-d’s unity out of the intergenerational war between good and evil in all shapes and forms. The struggle has been protracted and painful, just as the struggle of the twins in Rebecca’s womb was painful to her to the point of desperation. Yet the very pain itself forced Rebecca to “go to search out HaShem” (Gen. 45:22). Similarly, the many pains and troubles later suffered by Jacob (as a result of the hatred and envy of Esau and Laban and family tragedy with Dinah and Jacob) brought him time after time to turn to G-d for help. The way to G-d’s truth is indeed often painful and riddled with conflicts — with others and within our very selves. However, it is possible to give meaning to our pain, struggle and hardship and to actually grow through them when we learn to turn our very pains and trials into a springboard to seek out G-d.
The two twins early showed their different traits. Esau, “man of the field”, took after Isaac, who “went out to the field” (Gen. 24:63, last week’s parshah). Esau the hunter exemplifies the extreme and unholy distortion of Isaac’s holy GEVURAH. Esau’s is the cunning brute force of the mighty over the weak and unsuspecting. (Esau wears the clothes of Nimrod.) Jacob, on the other hand, “dwelled in tents” — not one tent but two: the “tents” of learning of his two teachers, the tent of his grandfather Abraham Man of Kindness (Abraham was still alive until Jacob was 13) and the tent of Jacob’s own father Isaac, Man of Power. Jacob’s mission was to synthesize the two “tents” and build out of them a “house”: to combine the differing paths of the first two patriarchs (Abraham, the paradigm convert and Isaac, the paradigm case of one born into religion) into a unitary tradition capable of constant self-renewal. Jacob, the TAM, possessing the quality of simple honesty, sincerity and the search for truth, was able to do this. Esau was not: he knew only to ensnare — for he himself was ensnared in the mesh of evil.
According to the Midrash, the episode of Jacob’s “purchase” of the birthright from Esau for a cup of soup took place on the day that Abraham died. Jacob cooked the soup as the SEUDAT HAVRA’AH, the “meal of comfort and invigoration” prepared for the immediate mourners after the funeral. As Rashi teaches (on Gen. 25:30), Jacob’s lentil soup was intended to convey a profound message to his father Isaac, who was mourning the loss of his father. “The lentil is similar to a wheel, and so too death and mourning are part of the cycle of the world.” It is impossible to explain the meaning of death rationally — the lentil “has no mouth”, the mourner has nothing to say. We have no option but to accept death and mourning as an inevitable part of the cycle of destiny.
Jacob’s ability to use a material object, the lentil, in order to teach a spiritual lesson, is what gave him power over ASIYAH as represented in ESAU. Esau was preoccupied with the material externality of the soup. Esau, the twin brother with whom Jacob was locked in perpetual struggle, was in and of the material world. Esau was exhausted from a day of “hunting”. He was hungry. He wanted the tasty, filling soup. He had no time for spiritual meanings. Esau, locked in the time-bound material realm, knew only that he was going to die — so eat, drink and be merry now! What need did Esau have for a spirituality that brought no immediate gratification? Esau was thus unfitted for the BECHORA, the choice first-born portion that was “acquired” by Jacob through his superior wisdom. The superior wisdom of the Torah is itself the choice portion, as indicated in the opening word of the Torah: BE-REISHIS, “for the sake of the first.”
One of the deep mysteries of the Torah is that the natural, apparent first-born are repeatedly rejected in favor of the true, “spiritual” first-born. Cain was rejected while Abel’s sacrifice was accepted. Japheth was made subordinate to his younger brother, Shem (Rashi on Gen.10:28) — Shem and his descendants were the “high priests” who brought knowledge of HaShem to the world. Ishmael and Esau were rejected in favor of Isaac and Jacob respectively. Later on, Jacob’s first-born Reuven was rejected in favor of Levi, Judah and Joseph. Ephraim was given precedence over Menashe. Kehas, the son of Levi, was given precedence over Levi’s first-born, Gerhson… and Moses attained kingship over the firstborn Aaron, who was three years his senior. Yet through Aaron’s humble, joyous submission to his younger brother Moses, whose spokesman he became, Aaron earned the priesthood. Through the balance between the lawgiver and the priest, the transgenerational struggle between brothers that started with Cain and Abel was brought to a satisfactory conclusion: religious service (as represented in Aaron) must be subject to religious law (Moses). Otherwise service turns into excess.
HISTORY REPEATS ITSELF
History repeats itself because lessons learned by one generation are forgotten by the next and have to be relearned. Just as the generation of Abraham had been afflicted by famine, so too was the generation of Isaac. Just as Abraham had been forced into exile, so was Isaac. Abraham dwelled among the Philistines in Gerar, and so did Isaac.
The popular association of “philistinism” with barbarity is fitting, for the Philistines represent the very opposite of the CHESED that is the driving force of the religion of Abraham. The numerical value of the Hebrew letters of PhiLiShTYM (Phe 80, Lamed 30, Shin 300, Tav 400, Yud 10, Mem 40) is 860. 86 is the numerical value of the letters of the divine name ELoKiM, alluding to GEVURAH, might, power, limitation and concealment. The Philistines (= 10 x 86) represent the forces of limitation and concealment in full array. In each generation their king, AVIMELECH (= “I want to rule”) wants to steal the Shechinah (represented by Sarah and Rebeccah) for his own selfish pleasure. In each generation the patriarchs had to teach the lesson that the law of G-d must prevail. The kidnapping of a married woman is a crime against the universal law of the children of Noah. Abraham had taught the lesson in his generation, but it had been forgotten, and it had to be taught again in the generation of Isaac. This is because the forces of evil constantly conceal lessons learned by earlier generations. “And all the wells that the servants of his father [Abraham] had dug, the Philistines had stopped up, and they filled them with earth.” (Gen. 26:15). The mission of the patriarchs was to uncover the waters of spirituality and bring them to the world, but the Philistines closed up the very sources of the living waters of spirituality with earthliness and gross materialism. Rashi (ad loc.) points out that the Targum of the word “closed up” has the connotation of “closing up the heart” with insensitivity and foolishness. Accordingly Isaac had to start all over again, re-digging the very wells that Abraham had dug.
Isaac’s very success — which so aroused the ire and envy of the Philistines — came about because he loyally followed in the ways of charity, generosity and kindness taught by his father Abraham. (Thus Rashi points out Isaac was careful to assess the lands he sowed with a view to how much they could produce in tithes for charity, see Rashi on Gen. 26:12). Isaac was blessed because he wanted to share his blessings. Faced with the threat of military might from the Philistines, Isaac’s response was to call upon the name of G-d. Instead of fighting his enemies, Isaac made peace with them. He practiced the ways of peace: “And he made a feast for them and they ate and drank… and they went from him in peace” (Gen. 26:30-31).
G-d “made the earth blossom forth every kind of tree pleasant to the eye and good to eat” and bestowed rich blessings upon man to enable him to come to know and attach himself to his Maker. Adam had been tricked by the serpent — his own pride and arrogance — into eating of the very tree from which he was forbidden to eat, thereby separating himself from his Maker. Being too clever for his own good, man mixed up good and evil. As a result Adam’s descendants were condemned to a multi-generational struggle against that selfsame serpent of pride and arrogance, struggling repeatedly through history to sort out the confusion.
The confusion was so great that the Blind Isaac was apparently ready to hand over the power of blessing he had received from G-d (Gen.25:11) to the seeming first-born, Esau, even though Esau was in fact the very incarnation of the serpent (see Targum on Gen. 25:27, where “knowing hunting” is translated as NACHASHIRCHAN, having the connotation of NACHASH, serpentine).
The ultimate joke (Yitzchak means “he will laugh”) is that Isaac, embodiment of GEVURAH, is overpowered and outwitted by his wife, Rebecca, who turns out to be his match in that attribute. Isaac’s GEVURAH lay in the fact that he had been “born in” to the religion and brought up to a life of discipline, as symbolized in his being bound to the altar in the AKEIDAH that left his eyes blinded by the “tears of the angels” that dropped into them at that supreme moment. Rebecca’s GEVURAH lay in the fact that even as a child, she had separated herself from the totally sinful environment in which she had been brought up — she was the archetypal BAALAS TESHUVAH. Thus she knew the world better than “blind” Isaac — and she knew that for the good of the entire world, it was vital that the blessings should go to Jacob. Since the serpent caused Adam’s downfall by outwitting him and working on his wife, it was necessary for a woman, Rebecca, to outwit the serpent in order to restore Adam, incarnated in Jacob, to his true greatness. Thus Rebecca took Esau’s beautiful clothes — which he had stolen from Nimrod, who had stolen them from Adam — and dressed Jacob with them.
“And [Isaac] smelled the scent of his clothes and he blessed him and said: See the scent of my son is as the scent of the field that HaShem has blessed. And G-d will give you of the dew of the heavens and from the fat of the earth and an abundance of grain and wine. The nations will serve you and the peoples will prostrate to you…” (Gen. 27:27-8).
Shabbat Shalom! – by Rabbi Avraham Yehushua Greenbaum
Haftarat Toldot – Generations – Malachi 1:1-2:7
Jacob and Esau is the connection to this week’s haftarah portion in Malachi. Esau is mentioned in Malachi for much the same reason that Rabbi Shaul explained in the book of Romans. Malachi begins with a comparison between HaShem’s relationship with Jacob and His lack of a relationship with Esau:
“I have loved you,” says HaShem. “Yet you say, ‘In what way have You loved us?’ Was not Esau Jacob’s brother?” Says the HaShem. “Yet Jacob I have loved; but Esau I have hated, and laid waste his mountains and his heritage for the jackals of the wilderness.” -Malachi 1:2-3
Rabbi Shaul commentary on G-d’s sovereign choice: And not only this, but when Rebecca also had conceived by one man, even by our father Isaac (for the children not yet being born, nor having done any good or evil, that the purpose of G-d according to election might stand, not of works but of Him who calls, it was said to her, “The older shall serve the younger.” As it is written, “Jacob I have loved, but Esau I have hated.” What shall we say then? Is there unrighteousness with G-d? Certainly not! For He says to Moses, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.” So then it is not of him who wills, nor of him who runs, but of G-d who shows mercy. -Romans 9:1-16
For from the rising of the sun, even to its going down, My Name shall be great among the Gentiles; in every place incense shall be offered to My Name, and a pure offering; for My Name shall be great among the nations,” says HaShem of hosts. But you profane it, in that you say, ‘The table of HaShem is defiled; and its fruit, its food, is contemptible.’ -Malachi 1:11-12
“Behold, I will rebuke your descendants and spread refuse on your faces, the refuse of your solemn feasts; and one will take you away with it. Then you shall know that I have sent this commandment to you, that My covenant with Levi may continue,” says HaShem of hosts. “My covenant was with him, one of life and peace, and I gave them to him that he might fear Me; so he feared Me and was reverent before My Name. The Torah of truth was in his mouth, And injustice was not found on his lips. He walked with Me in peace and equity, and turned many away from iniquity. “For the lips of a priest should keep knowledge, and people should seek the Torah from his mouth; for he is the messenger of HaShem of hosts. But you have departed from the way; you have caused many to stumble at the Torah. You have corrupted the covenant of Levi,” says HaShem of hosts. -Malachi 2:3-8
We will see that the children of Israel return to Most High and Torah of Mashiach, And will hug in the Holy Land, and by obeying and listening the “VOICE of Most Ancient Holy One of Israel”, will bring offerings in a righteous way on the holy mountain and also bring the Ark of the covenant with pure heart in the right place ( i.e In Har HaBayit, on the foundation Stone) .
We will Welcome the son of David on Mount Zion, Jerusalem.
[ Ha Khadosh Baruch Hu – Baruch HaBa B’Shem Adonai ] – Gaddi, President, BeitYaaqov International.
Gaddi – President