Parasha Vayishlach

Parashas Vayishlach

Genesis32:4 - 36:43

In the name of Yahushua

Our Messiah,(Jesus Christ)

I pray for the Spirit of Understanding

The Spirit pf Knowledge and

The Spirit of Wisdom

As I read through this Parasha

This Parashas Vayishlach continues on the theme of Jacob spiritual development. We learn in the last Parashas how Jacob worked on his character. Now we see Jacob in his next stage of development, on how to be a peace maker?
Jacob had to run away from home, after deceiving his brother, and his brother sworen to kill him. Now twenty years later this situation will finally come to a conclusion.
The confrontation between the Esau and Jacob is recorded to illustrate how El Yahweh sent an angel to save His servant Jacob from the hand of a stronger brother Esau. Furthermore, it shows that Jacob did not rely on his own craftyness as before, but strove mightily to ensure his safety through practical spiritual measure.
It shows that in our battle against the spirit of Esau, we must be prepared on three fronts: In Prayer, in gifts, and in battle.
Gen 32:4 And Ya'akov sent malachim before him to Esav achiv unto Eretz Seir, the country of Edom. The Hebrew account of this verse says that, Jacob send malachim(messingers) before him. Malachim or messengers are the same name for Angels. This teaches that mature believers are greater than angels, for when Jacob had need of an emissary, he had the right to summon angels to do his bidding.
The reason for the greater stature of human beings over angels is that angels are static. Human beings, however, achieve their standing through their own striving for perfection. The word malachim can either mean angel or human emissaries, sent ones or Appostles.
Angels cannot change their status, while humans are the only created being, who have this opportunity to do so. How then do we change our spiritual status? It is by our obedience to the Word of El Yahweh. Our perfectness is measure on how well we pass the test. The Text book is the Torah! We will be judge by the Written Word of Torah.
The angel like the devel cannot improve their status; they can decline from where they are if they are ever found to be disobedient.
Angels are messengers(Rev 7:11), sons are rulers(Rev 3:21), servants are the ones who does the work(Rev 7:9,15). After we die, our position will never change. Ecc 11:5b And if a tree falls to the south or the north, In the place where the tree falls, there it shall lie. As a dead tree does not have the ability to change it size or position, we humans cannot change our spiritual position after we die, we become static. That is why Revelation 7:15 say that those who were standing infront of the Throne had tears in their eyes.
Why? When they found out what they could have achieve while they were here on earth and they did not. They were crying in the spiritual sense. Do not be one of those my friends, make hay while the sun shine.
These emissaries were sent towards the land of Seir, towards the gulf of Aqaba.
Gen 32:(5) And he commanded them, saying, Thus shall ye speak unto adoni Esav(My Lord Esau); Thy eved (servant Jacob)Ya'akov saith thus, I have sojourned with Lavan, and stayed there until now; Jacob wanted his messenger to deliver the message verbatim, including the fact that in his conversations with them he had referred to Esau as my Lord and to himself as Esau’s servant. This was part of Jacob’s tactful approach, because thereby Esau would realize that Jacob truly held him in great esteem.
Thus Jacob meant to convey to Esau, that he Jacob had not become a great prince or have he achieve any status. Therefore, Easu need not fear the return of Jacob, since it clearly not had been fulfilled.
Gen 32:(6) And I have shor (oxen), and chamor(donkey), tzon(flocks), and eved(servants), and shifchah(maidservants); and I have sent to tell adoni, that I may find chen (grace) in thy sight. I have my own oxen, donkey, flocks, servants, and maidservants, but no fighting men. May I find favor in your sight? During the past twenty years Isaac was still the High Priest of the family, and Esau had set up his own community by then.
Gen 32:(7) And the malachim returned to Ya'akov, saying, We came to Esav achicha(your brother), and also he cometh to meet thee, and arba me'ot ish with him. The messengers return to Jacob and said that they went to the person who Jacob called his brother; he is coming to meet you with four hundred men. This is the ultimate form of intimidation, the treath of physical violence or anger. Intimidations always come from the devil. What motive would Esau have in coming to meet Jacob with four hundred men, if it was not to say I am the big man in town?
Gen 32:(8) Then Ya'akov was greatly afraid and distressed; and he divided HaAm(the people) that was with him, and the tzon, and bakar, and the gemalim, into two machanot; Even though Jacob had made tremendous spiritual gain, his next test was to bring to light everything he had learn so far.
He was told that he would be the father of a great nation. This was now been treathened by Esau. He was promise that he would be brought back to the Land, the possible of this was now been trethened also. And Jacob became afraid! Did Jacob forget the other part of the promise that El Yahweh said that He would be with him and will guard him wherever he go, and El Yahweh will return him to this soil?
Distress is a stronger emotion than fear. The prospect that he might be force to have physical confrontation with his brother, the possibility that he might be force to kill him were more disturbing to Jacob than the possibility that he might be killed.
Gen 32:(9) And said, If Esav come to the one machaneh(camp), and attack it, then the other machaneh(camp) which is left shall escape. If El Yahweh made me a promise to be with me and to guide me until I posses the land! What right do anyone of us have to doubt His resolve. Jacob questions the resolve of El Yahweh when he determines to divide his camp. If Esau attacks one camp the other will escape. What about the promise of protection. Distress is indeed a very strong emotion, when our family safety is in question.
Jacob grandfather had the same decision to make, do I sacrifice my only son in faith. This was alo Jacob test of faith. When ever we are given a vision like Joseph, we will all be tested to determine our wortheness to fulfill that vision.
Verse 10 -13 We see the second component of Jacob’s three-pronged strategy, for he knew that without El Yahweh’s help all of man’s plans and expertions are in vain.
Gen 32:(10) And Ya'akov said, O Elohei Avi Avraham, and Elohei Avi Yitzchak, Hashem which saidst unto me, Shuv l'aretzecha and to thy moledet (kindred), and I will deal well with thee; Finally, Jacob does the right thing. He got on his knees and calls on the Elohim of his fathers and reminds Him of His promise to bring Him back to the Land and He will do Jacob good.
When we are in dispear, the Name to call on is El Yahweh, and reminded Him of His promise. This technique will always bring about El Yahweh resolve.
Gen 32:(11) I am not worthy of the least of all the chasadim(kindness), and of all the emes(truth), which Thou hast showed unto Thy eved(servant); for with my makal (rod, staff) I passed over this Yarden(Jordan); and now I am become two machanot(camp). The Hebrwe rendition of this verse says that Jocob haved diminished. Meaning that he finally came to that place where he can say “it is no longer I who live by Yahushua (Jesus) who lived in me.” My own merit have ceased to be by the abundance of you kindness. I am at that point in my life when there is nothing more that I can do to change the outcome of my situation. Esau is coming with four hundred. There is nothing else I can do!
The situation in all of our lives, are design to bring the unbeliever to Justification, or to sanctify the believer who have been justified. The straw that breaks Jacob’s back was the treath created my Esau and his four hundred men.
Kindnesses are benefits that El Yahweh confers without having first promised them; truth refers to the kindnesses He does in fulfillment of earlier promises.
Jacob finally relize that he was being escorted by angels, just as he had been when he left his home to go to Laban for testing.
Why was he so afraid? Even righteous people can feel emotions, and depending on our level or maturity will determine how we respond. This shows that even good people can be judged and punished for not having achieved their full potential. Of this Jacob was frightened. Perhaps he had failed to grow as much as he could have.
Similarly, the Torah demands that one does not merely study, but exert himself in His study. If a believer should fail to do so, it is tantamount to not learning. This is a challenge to every Believer to strive to live up to his potential.
From Jacob remarks we learn that during times of tranquility, a person should recall his travail, so that he may appreciate his advantages and thank El Yahweh for them.
Gen 32:(12) Save me, now, from the yad achi(brother hands), from the yad Esav; for I fear him, lest he will come and attack me, em with banim(children).
Gen 32:(13) But Thou saidst, I will surely do thee good, and make thy zera(offspring) as the chol(sand) of the yam(Sea), which cannot be numbered for multitude.
Verse 14 – 22 elusidate the principle of tribute. To show his good will and reiterate his subservant character, Jacob sent a lavish tribute, actually a series of tribute to Esau in the hope of assuaging his wrath. In doing so, Jacob set a pattern for future generations that would confront Esau’s oppression.
Gen 32:(14) And he spent there that same night; and took of that which came to his yad(hand) a minchah(tribute) for Esav achiv(his brother); Jacob selected his gift from the livestock that he had accumulated during his years of unremitting labor. The most effective gift is one that someone has earned through his own toil and labor.
Verse 15 -16 elucidate that as a skilled shepherd who was fully familiar with animal’s breeding habits, Jacob sent sufficient males for the needs of the females.
Gen 32:(15) Two hundred female goats, and twenty male goats, two hundred rechelim (ewes), and twenty eilim (rams), A ratio of one male to ten female.
Gen 32:(16) Thirty nursing gemalim with their colts, forty parot (cows), and ten parim (bulls), twenty female donkeys, and ten male donkeys. With the cows it was four to one.
Gen 32:(17) And he delivered them into the yad of his avadim, every herd by itself; and said unto his avadim, Pass over before me, and keep a space between herd and herd. Here is another Torah principle been played out? When El Yahweh place a flock in a shepherd hand! There must always be a discernable difference between the different flocks. Set up a space between flocks that they do not infringe on another territory. In the congregation some will be feeding in the Outer Court, some in the Holy Place while other will be feasting in the Holy of Holies.
Gen 32:(18) And he commanded the rishon(his first born), saying, When Esav achi (my brother) meeteth thee, and asketh thee, saying, Whose art thou? And to where goest thou? And whose are these [animals] before thee? Esau’s questions fell into two categories: Whose are you? To whom are you loyal too? And second, where are you going? What is your goal in life?
To these questions and more every believer, a true servant of Jacob and every progeny down through history should be able to answer clearly. We as beliver in El Yahushua and we will always remain dedicated to the ideals of Jacob.
Where are you going? We are heading for the Promise Land, the Holy of Holies. When we are ask who are these that are before you? Our reply, these are they who are willing to contribute to the benefit of the redeem society.
Gen 32:(19) Then thou shalt say, They are of thy eved(servant) Ya'akov; it is a minchah(tribute) sent unto adoni Esav; and, hinei(behold), also he is behind us. Jacob send his servants to evaglelize unsaved Esau, to make the way straight before the master arrived, as all true evangelist should.
Gen 32:(20) And so commanded he the second, and the third, and all that followed the adarim (herds), saying, On this manner shall ye speak unto Esav, when ye find him. When we as believer find a decendent of Esau, we are to follow the boader concept that this sequence applies, even to future generations who must face Esau’s descendants. The implication is: In this manner shall we speak to Esau generation whenever they are encountered.
Gen 32:(21) And say ye moreover, Hinei(behold), thy eved (servant)Ya'akov is behind us. For he said, Akhapperah (I will appease, pacify) his face with the minchah that goeth ahead of me, and afterward I will see his face; perhaps he will accept me. Like all faithful servants that did what there masters told them to do, so they did.
Gen 32:(22) So went the minchah (present) over ahead of him; but he himself stayed balailah in the machaneh. As believers, it is ok to make contingency plans, just incase the first one do not work. We cannot always predict the outcome of our best made plans when it comes to the unsaved world. But a wise man, has a contingency plan just incased.
Gen 32:(23) And he rose up that night, and took his two nashim and his two shifchot, and his eleven yeladim, and passed over the ma'avar (ford) Yabbok. Under the cover of darkness Jacob executes his second options.
Gen 32:(24) And he took them, and sent them over the stream, and sent over [all] that he had. Stream or bodies of water usually signify land mark. In a spiritual sense it is to encourage those in or group to go on before me, the path is safe. Moses meets El Yahweh at the burning bush and took the children of Israel to where he meets The Mighty One. A true leader will always send his flock to a safe place, encouraging them to cross their spiritual Jordon.
Verse 25-32 covers the incident with the struggle with the angel. This confrontation between Jacob and a man is one of the cosmic events in Hebrew history. The battle between Jacob and the man was the eternal struggle between good and evil, between man’s capacities to bring himself to perfection, to overcome his greatest enemy his human body.
Gen (25) And Ya'akov was left by himself; and there wrestled an ish(man) with him until the shachar (dawn, sunup). In our struggle for maturity, someone might be called to assist us at various part of our spiritual journey, however when we come down to the final Test, we have to be all alone. This final test was a struggle for the domination. Who would be incharge! In the dark period of our journey is usually when the enemy will challenge us. This incident was Jacob realizing that all of life is one big struggle against a strong enemy. It is those of us who prevail will reap the rewards.
Gen 32:(26) And when he saw that he prevailed not against him, he struck his hip socket; so Ya'akov's hip socket dislocated while he wrestled with him. Just who was Jacob prevailing over? We also know that we deterioterate spiritually before we fall into sin. Therefore we prevailed spiritually before it manifest in the physical. Therefore, is is safe to say that it was the evil spirit of Esau he prevailed against in the spirit, before he overcome him in the natural. The walk of Jacob would never be the same against, he know walk with a noticeable limp.
Gen 32:(27) And he said, Let me go, for shachar(morning) breaketh. And he said, I will not let thee go, unless thou make a berakah(blessing) upon me. I believe this was the Shabbat. This angel came to mess up Jacob’s Shabbat, therefore he restled with the engle all night. This was the final test for Jacob before he entered the promise land. Our last enemy to be overcome is usually the strongest; the evil one will always save his best for last. That is why the struggle took all night.
If this angel was indeed Esau guiding angel, the struggle Jacob experience was he been tested to see if he indeed is worthy of Esau’s blessing. Remember that Parable of the Talents, the talents of the unworthy servant was given to the faithful servant. Here we have Esau’s angel blessing Jacob; as was promise, the elder shall rule the younger. The blessing by the guardian angel of Esau was an acknolodgment that Jacob was entitled to Isaac’s blessings.
Verse 28 – 29 rhetorically, the angel asked Jacob his name in ordr to introduce his statement of blessing. Then the angel declared, it will no longer be called Jacob the decever, the heel; instead, you will be called Israel for you have prevail in an open competition to demonstrate which of the two was more deserving. The angel did not have the authority to change Jacob name; He merely revealed to Jacob, what El Yahweh would do to him later.
Gen 32:(28) And he said unto him, What is shemecha(your name)? And he said, Ya'akov.
Gen 32:(29) And he said, Shimcha shall be called no more Ya'akov, but Yisroel: for sarita im Elohim ([yisrah=to prevail + El=G-d = Yisroel] ye have striven with Elohim) and with anashim, and hast overcome. This verse explains the name Israel as a combination of: to prevail, over El, the divine, the angel.
Gen 32:(30) And Ya'akov asked him, and said, Tell me, now, shemecha(thy name). And he said, Why is it that thou dost ask after shmi? And he made a berakhah(blessing) upon him there. Angel exists only to perform El Yahweh’s Will, and his name is a reflection of that mission. Insking the angel’s name, Jacob sought to learn the nature of his mission, but the angel replied that he had no set name, for the names of angels change according to their assignments.
Knowledge of the angels name could be of no use to Jacob. The angel has no power unless what is given to them to fulfilled the mission. The angel could only wrestle with Jacob; touch his hip and bless him.
Gen 32:(31) And Ya'akov called the shem(name) of the makom (place) Peniel [Face of G-d): for I have seen Elohim panim(face to face) el panim, and my nefesh(life) is saved. Peniel literally means the face of Elohim. For Jacob the name Peniel had a first-person connotation as my face is towards El Yahweh. But for future generations the place name will signify the imperative, turn to El Yahweh. When we become the Ark of the Covenant, an Holy of Holies experience so-to-speak we will be face to face with El Yahweh. Exodus 25: 21“You shall put the mercy seat on top of the ark, and in the ark you shall put the Testimony that I will give you. 22“And there I will meet with you, and I will speak with you from above the mercy seat, from between the two cherubim which are on the ark of the Testimony, about everything which I will give you in commandment to the children of Israel. How does one talk to a friend? Exodus 33:11And the LORD spake unto Moses face to face, as a man speaketh unto his friend.
Gen 32:31 (32) And as he passed over Penuel the shemesh(sun) rose upon him, and he limped upon his hip.
Gen 32:32 (33) Therefore the Bnei Yisroel eat not of the sinew of the thigh vein (sciatic nerve) which is upon the hip socket, unto this day; because he touched the hip socket of Ya'akov in the sinew of the thigh vein. This is not a commandment of El Yahweh. It is a commandment of man, if someone chooses to keep this man made law, by all means do so. But do not force others to do so.

Chapter 33

Gen 33:1 And Ya'akov lifted up his eyes, and looked, and, hinei(behold), Esav came, and with him arba me'ot ish (four hundred men). And he divided the yeladim unto Leah, and unto Rachel, and unto the two shefachot. Despite the Promise the Angel’s promise of protection, which assured Jacob that he would prevail against Esau, Jacob still did not rely on El Yahweh protection.
Gen 33:2 And he put the shefachot(handmaids) and their yeladim(children) rishonah(first), and Leah and her yeladim acharonim(next), and Rachel and Yosef acharonim. We see and example of the three divisions of Yah’s people: Those in the Outer Court, those in the Holy Place and those in the Holy of Holies. The handmaids the servant’s children in the Outer Court, the least loved wife children in the Holy Place, but the Son of his favorite wife in the Holy of Holies.
Gen 33:3 And he passed over before them, and bowed himself to the ground sheva pe'amim, until he came near to achiv (his brother). Notice that Jacob had overcome the weakness of his father and grandfather. He did not sacrifice his wives, he went in front as all men should do. The sins of his father and grandfather did not continue in Jacob.
Gen 33:4 And Esav ran to meet him, and embraced him, and fell on his tzavar (neck), and kissed him; and they wept. The Jacob wrestles with and prevailing was first a spiritual struggle against Esau, when this was accomplishes, Esau had no choice but to make peace with Jacob. When Esau left home a few days earlier his intention was to kill Jacob, the night before he meet Jacob, Jacob overcame him in the spiritual realm; Making every thing else redundant. The formality of Esau running to Jacob and kissing him, was the reenactment of an already establish spiritual foregone conclusion.
In the Torah Scroll, there are dots over each letter of this word, an exegetical device that calls attention to hidden allusions. It is an immutable rule that Esau hates Jacob at that moment his mercy was aroused and he kissed Jacob with all his heart.
One cannot cry unless he or she is genuinely moved, tears flow from the innermost feelings. Esau’s kiss accompanied by tears proved that he was more than selfish, violent hunter. This proved that one’s nature is controlled my one’s spirit. What spirit controls you?
Gen 33:5 And he lifted up his eyes, and saw the nashim(women) and the yeladim(children); and said, Who are those with thee? And he said, The yeladim which Elohim hath graciously given thy eved. Esau asked about the women and children, however Jacob answer about the children. This is an indicator that if a man had children with a woman she is his wife.
Gen 33:6 Then the shefachot(handmaid) came near, they and their yeladim, and they bowed themselves. The inhabitance of those days did not have the Written Torah, yet their manner of conduct indicated a profound understanding of Torah principle. In the day in which we have to give account, it is those in the outer court that will present themselves first as the maidservants did.
Gen 33:7 And Leah also with her yeladim came near, and bowed themselves; and after came Yosef near and Rachel, and they bowed themselves. The second group to present themselves was Leah, then it was Jacob and his favorite Wife and son.
Gen 33:8 And he said, What meanest thou by all this machaneh which I met? And he said, These are to find chen (grace) in the eyes of adoni. There is a hierarchy in Heaven, so it is on earth. By implemented it here on earth we are establishing the Kingdom principle in the natural. Forget that Esau was spiritually inferior to Jacob, remember what Michel said, I will not bring an accusation against an angel of a higher rank. Esau was still the first born and Jacob was finally recognizing him as such. This is true maturity!
Gen 33:9 And Esav said, I have enough, achi (my brother); keep that thou hast unto thyself. Let what you have remain yours, what a powerful statement. Esau was told Jacob that there was no need to honor him. The underlying meaning to this statement was that Jacob right to the blessing he had from Isaac.
Gen 33:10 And Ya'akov said, No, now, if I have found chen (grace) in thy sight, then receive my minchah(gifts) at my yad inasmuch as I have seen thy face, as though I had seen the p'nei Elohim (the face of G-d) vatirtzeini (and thou wast pleased to accept me, thou wast appeased by me). Generosity is one of the hallmark of maturity; our ability to give to our brother freely and without reservation.
Gen 33:11 Accept, now, my berakhah that is brought to thee; because Elohim hath dealt graciously with me, and because yesh li khol (there is to me all, my needs are met). And he urged him, and he accepted. Everything that I require: this is typical of a mature person, one who feels that no matter how much or how little they have in absolute terms, they are content, for they feel that whatsoever they have is everything that they could possible need. On the other hand immature people like Esau boast that they have plenty, emphasizing the abundance of their possessions and proclaiming that they have accumulated more that they could ever want.
Gen 33:12 And he said, Nise'ah (let us take our journey), and let us go, I will go next to thee.
Gen 33:13 And he said unto him, Adoni knoweth that the yeladim are tender and the nursing tzon and bakar are upon me; and if men should overdrive them yom echad, all the tzon will die. In their new found brotherly love, Esau requested that he be allowed to travel with Jacob, an idea that was not conducive to the life style of Jacob. I have young children and cattle that require a slow pace of travel.
Gen 33:14 Let now adoni, pass over before his eved; and I will lead on slowly, according to the pace of the drove that goeth before me and the pace the yeladim are able to endure, until I come unto adoni at Seir. Jacob had no plans of ever going to Seir, however he knew in the spirit about Obadiah(1:21) prophecy that their respected families would meet one day in the future, where Jacob’s descendant will come to Mount Seir to render judgment against Esau’s descendants.
Gen 33:15 And Esav said, Let me now leave with thee some of HaAm that are with me. And he said, For what purpose? Let me find chen in the sight of adoni. They are time when we must separate our selves from our love ones. We might love them, but we do not have to like them. Loving someone means that I will do whatever it takes to help them, but I do not necessary want to live with you.
Gen 33:16 So Esav returned that day on his derech unto Seir.
Gen 33:17 And Ya'akov journeyed to Sukkot, and built him a bais, and made sukkot for his mikneh; therefore the shem of the makom is called Sukkot. The directive of a Mature individual and an immature one will always take separate paths. If we allow them to travel with us eventually the chosen path will become a bone of contention. As in why are you going so slow? Jacob journey to Succoth, where he build himself a house and a shelter(Succoth) for his animals. It is interesting that Jacob name the place Succoth after the shelter he built for the Animals. Because Jacob had made a public display of compassion for all living creatures, the place was named for that precedent setting act.
Verse 18 – 20 illuminate that Jacob arrive in Shechem after an absent of nearly twenty years. Immediately he purchased a plot of land, to symbolize that he was no longer a transient, but a resident of the land that El Yahweh had promise to his offspring. Not because something is promise to you, it does not mean that it is free. It does mean that it will be yours, and there is always a cost associated with ownership.
Jacob erects an Altar and gave it a name that would always recall the eternal truth that El Yahweh is the Elohim of the Hebrew people.
Jacob felt secure enough in the promise, to establish an Altar in the Promise land of Israel.
Gen 33:18 And Ya'akov came shalem to Ir Shechem, which is in eretz Kena'an, when he came from Padan Aram; and encamped before the Ir. Shechem is the same as Shalom meaning perfect, unimpaired. This verse indicated that Jacob arrive intact as the promise had indicated. When we start our spiritual journey back to our spiritual Canaan our journey is slated for successful by the Blood of El Yahushua (Jesus Christ). He who started a good work in us is faithful to completed. This is the reassurance given to every believer.
Gen 33:19 And he bought a chelkat hasadeh (piece of land), where he had pitched there his ohel, from the yad Bnei Chamor Avi Shechem, for a hundred pieces of kesitah (money). He bought, Jacob wanted to establish an inalienable right to the land by means of purchase. This is what El Yahushua (Jesus Christ) did with His Blood, that why He said I go to prepare a place for you, that where I am we can be also.
Gen 33:20 And he erected there a Mizbe'ach, and called it El Elohei Yisroel. Jacob named the Altar El of the Elohim of Israel, because he wanted Yahweh’s praise to be evoked at every mention of the Altar’s Name. By erecting the Altar and naming it as he did, Jacob fulfilled the promise he had made twenty two years earlier, before leaving the Land.
Believer the Hebrew people will always seek to identify El Yahweh as the Author of their salvation and triumphs, and names have always been a way to do so.
Therefore we find names such as Zuril, El is my Rock; Zurishaddai, Shaddai is my Rock; Emanuel, Yahweh is with us; And the familiar name of the angels which end in El(god), such as Gabriel, power of Elohim; Michel, who is like Elohim? The sense of such name and of the name Israel gave the Altar, is that whenever one thinks of them, one is reminded that Elohim is the source of all power and blessing.

Chapter 34

Jacob (Israel) had overcome the trials design by El Yahweh to bring him to maturity. These trials took palace over twenty years. One might think that once a believer such as Israel, had reach such a level of spiritual development, that his problems would be over. This definitely not so!
Israel is now faced with an unexpected crisis in his family, one which is called on to be a nation of priest and Yah’s standard bearer on earth. They now face a moral outrage upon its own flesh and blood.
The redeem community needs to undergo this type of ordeal periodically so that the world could see its swift and uncompromising reaction, the sacred character of its purity, that it could not tolerate what other nations might consider to be commonplace.


Gen 34:1 And Dinah Bat(daughter) Leah, which she bore unto Ya'akov, went out to see the Banot(daughters) HaAretz. The daughter of Leah, this is a connotation to a similar character of her mother. As Leah went out in (30:16) her daughter went out in contradiction to the code of modesty befitting a daughter of Jacob; she is called the daughter of Leah, because Leah too was outgoing even for her looks. With this in mind, they formulate the proverb like mother like daughter.
Gen 34:2 And when Shechem Ben Chamor the Chivvi (Hivite), Nasi HaAretz, saw her, he took her, and lay with her, and violated her. Shechem was a Hivvite! He was also an Amorite as noted in 48:22. The Aramaic word meaning serpentine, describe the serpent like manner in which Shechem acted.
The verse emphasize that he was a Prince among his people. It is never the straggler among the heathen who will try to draw us away; it will be the Mighty one among them. Torah did not say he rape her. Even if he did she is now become his wife from a Hebrew perspective.
Gen 34:3 And his nefesh(soul) had deveykus(attached) unto Dinah Bat Ya'akov, and he loved the na'arah(maiden), and spoke to the lev hanaarah(emotions). We need to remember that the soul of a unsaved is not the same a the soul of a believer. The Soul of a unbeliever is controlled by the desire of the flesh. Our soul can be controlled by either the Holy Spirit, or the Flesh; that why Galatians speak of the fruit of the spirit and the fruit of the flesh. Shechem was attracted to her because of her fine beauty, plus the gentleness of her spirit, makes her an ideal mate.
Gen 34:4 And Shechem spoke unto Chamor aviv(his father), saying, get me this yaldah as isha(wife). In the Hebrew culture when anyone have sex with a virgin they are consider man and wife. In the world of Shechem, they have sex then they ask if she can be a wife. They sample the cake before they buy it. In the Hebrew culture, a covenant between a man and a woman is establish by a blood covenant; the blood from her virginity. This covenant can only be broken with the death on one of the covenanter.
Verse 5 – 12 Jacob suspicions must have been aroused when Dinah did not return home. Presumably he inquired after her and when he heard the terrible news that she was at Shechem house. Jacob held his peace until his sons got home.
Gen 34:5 And Ya'akov heard that he had made his bat Dinah tameh(defiled); now his banim were with his mikneh(sheep) in the sadeh(field); and Ya'akov held his peace until they got home.
Gen 34:6 And Chamor avi Shechem went out unto Ya'akov to speak with him. Even though what Dinah did was wrong, she had not sinned. There was no prohibition for a Daughter of Jacob not to marry outside of the family. Shechem father did the right thing and came to Jacob for his permission, even if was a bit late.
Jacob could have still said no, if he feels that there was some violent tendency on the path of Shechem to Dinah. A father has the right to say no if he feels that the man could be Psychotic.
Gen 34:7 And the Bnei Ya'akov came from the sadeh when they heard it; and the anashim were grieved, and they were in wrath greatly, because he had wrought nevalah (folly, disgrace, outrage) against Yisroel in lying with Bat Ya'akov; which thing ought not to be done. It was not Shechem who was at fault, it was Dinah! Too often the redeemed community tries to judge the world by our standard and forgets that they have there own standards. Canaanites might condone such high-handed behavior by their nobility, but in Israel, everyone must maintain equally high standard.
Verse 8 – 12 Hamor and Shechem took turns offering Jacob and his son’s extravagant proposal to gain their consent and a permanent friendship between the Righteous and the unrighteous.
Gen 34:8 And Chamor spoke with them, saying, the nefesh of beni (my son) Shechem longeth for your bat; now give her him as isha.
Gen 34:9 So intermarry with us, and give your banot unto us, and take benoteinu (our banot) unto you. He is the hidden agenda of the Canaanite, to intermarry, with Israel. The uncompromising Israelites took to there position, that they could never agree to such a action. As believers we must be always be on our guard for schemes of the enemy of our soul to infiltrate our midst by legitimate means. Having sex with Dinah was one such opportunity to destroy Israel. If you cannot overthrow them join them and destroy them from the inside.
Gen 34:10 And ye shall dwell with us; and HaAretz shall be before you; dwell and trade therein, and get you possessions therein. We and our ideals will dwell with you, in no time there unfair trading practice would become part of Israel. These Canaanites used physical definition to describe a spiritual purpose. To dwell with Israel is to practice the ways and means of Canaan, to trade is an exchange of religious practice.
Gen 34:11 And Shechem said unto her av and unto her achim, Let me find chen (grace) in your eyes, and what ye shall say unto me I will give. Shechem is a form of the deceiver, he desperately require a daughter of Israel, to take he away from her ideal.
Gen 34:12 Ask me never so much mohar (bride price, dowry) and mattan (gift), and I will pay according as ye shall say unto me; but give me the na'arah as isha. The Canaanites would do whatever it takes to overthrow Israel, this was and will always be there goal.
Verse 13 – 24 In order to dispel any notion that Jacob’s family could have acquiesced to an intermarriage even in the face of superior force and certainly not for financial gain.
Gen 34:13 And the Bnei Ya'akov answered Shechem and Chamor aviv in mirmar (deceit) and spoke because he had made Dinah their achot tameh;
Gen 34:14 And they said unto them, We cannot do this thing, to give achoteinu (our sister) to ish that is arelah (uncircumcised); for that would be a cherpah (reproach, disgrace) unto us; There point was clear, they could not give permission for this union to an uncircumcised male. This must always be the position of a believing father, is my future son-in-law a believer? We cannot do this thing! Jacob remains silent to test his sons to see if his influence had any influence on them. They reply with one voice we cannot do this thing, it is beneath our dignity even to discuss money before our principles. They argue that marriage to an uncircumcised man would forever disgrace the nation of Israel.
To us it is a blemish that would go from generation to generation. If one wishes to insult his friends, he says to him: you are uncircumcised, or, you are the son of one who is uncircumcision. So Shechem chose circumcision as the means by which to disable the problem.
Gen 34:15 But in this will we consent unto you: If ye will become like us, that every zachar of you be circumcised; When we as believer stand up for Torah principles El Yahweh will stand up for us, and give us favor. It will also become a tool to bring the unsaved to salvation.
Gen 34:16 Then will we give benoteinu(our daughter) unto you, and we will take your banot to us, and we will dwell among you, and we will become as Am Echad.
Gen 34:17 But if ye will not pay heed unto us, to become circumcised; then will we take biteinu (our daughter), and we will go. Since circumcision is one of the sign of Scriptural Judaism, circumcision is a form of conversion. Circumcision was not the only requirement of this agreement, if you do not listen to us have the connotation that there could be other string attach.
Gen 34:18 And their words pleased Chamor, and Shechem Ben Chamor. We are not privy to all the discussion between both parties. We do know that where a Hebrew is concern a discussion such as this usually involve many, many words. At the end both Chamor and Shechem agree with the conclusion. I am certain that when the redeem community truly present the reason for our faith in a clear and cozies manner, the world will come running to us.
Gen 34:19 And the na'ar deferred not to do the thing, because he had delight in Bat Ya'akov; and he was more respected than kol Bais Aviv. What are the tools we can used to convert a whole group of people? Get to the leaders then the other people will follow.
Gen 34:20 And Chamor and Shechem bno came unto the Sha'ar of their city, and they spoke with the anashim of their city, saying, The benefit of Biblical Judaism will make our women and our life style so attractive, that they will go tell the world about us.
Verse 20 -23 expresses that Hamor and Shechem summoned their people to the city gate, the place where as is clear from scripture was the meeting place where the elders would meet and discuss all matters.
Hamor presented the plan in a glamorous and unselfish light. Tactfully, he made no mention of the personal benefit of his son; he spoke in glowing terms of the benefits that would accrue to the whole city from this association with the distinguished newcomers.
Gen 34:21 These anashim are shlemim (peaceable) with us; therefore let them settle in HaAretz, and let them trade therein for HaAretz, hinei, it is plenty of room for them; let us take their banot to us as nashim, and let us give them benoteinu.
Gen 34:22 Only herein will the anashim consent unto us for to dwell with us, to be Am Echad, if every zachar among us be circumcised, just as they are nimolim (ones being circumcised). The requirement for such a favor was merely to get circumcise. If we could convince the world that the favor, the benefits from accepting El Yahushua (Jesus Christ) is as simple as saying I believe! Is all that is require to receive such a benefit, they would come running.
Gen 34:23 Shall not their mikneh and their property and every behemah of theirs be ours? Only let us consent unto them, and they will settle among us. The benefits are such, we would also inherit what they inherit.
Gen 34:24 And unto Chamor and unto Shechem bno paid heed all that went out of the Sha'ar of his city; and every zachar was circumcised, all that went out of the Sha'ar of his city. All those who came into the city were circumcised. The deference between a ministry of a mature believer such as Jacob, and a ministry of an immature believer, such as Lot who had no influence on his city, is mind bottling.
Gen 34:25 And it came to pass on the Yom HaShlishi, when they were in pain, that two of the Bnei Ya'akov, Shimon and Levi, achei Dinah, took each ish his cherev, and came upon the Ir betach (boldly, confidently), and they slaughtered kol zachar. The third day after circumcision is the most painful. Two of Jacob sons Simeon and Levi attack the city and slaughter all the male.
Gen 34:26 And they slaughtered Chamor and Shechem bno with the edge of the cherev, and took Dinah from the Bais Shechem and left. This barbaric act would have lasting effect on these two tribes. These two tribes show their barbarous nature, only Levi was able to redeemed himself years later with the incident with the golden calf, when they display that they would only used their violent nature in the service of El Yahweh. While the Tribe Simeon saw a dramatic drop in population after the incident with the Golden Calf.
Gen 34:27 The Bnei Ya'akov came upon the chalalim (dead ones, slain ones), and plundered the Ir, because they had made their achot tameh.
Gen 34:28 They seized their tzon, and their bakar, and their chamorim, and that which was in the Ir, and that which was in the sadeh,
Gen 34:29 And all their wealth, and all their little ones, and their nashim they carried off and plundered even all that was in the bais.
Gen 34:30 And Ya'akov said to Shimon and Levi, Ye have brought trouble on me to make me a stench among the inhabitants of HaAretz, among the Kena'ani and the Perizzi; and I being few in mispar, they shall gather themselves together against me, and attack me; and I shall be destroyed, I and my bais. Jacob directed his anger only at the two sons who had killed. You have descomposed me, by your rash violence, I have made a covenant with them, you ave killed them all. Whay were you thinking! The Canaanites will say we have broken our words after the Shechemites had circumcised themselves, a particularly galling accusation for Jacob, the paragon of truth.
Gen 34:31 And they said, Should he deal with achoteinu like with zonah? There are no recorded response by Simeon and Levi to the charge that they brought dishonor to Israel; they response to the demise of Dinah. She was not treated as an harlot, the men decided to get circumcised, that should have nullified any opposition. Violent people will always find a way to justified their actions.

Chapter 35

Even though Jacob reached the position of a mature believer, his spiritual journey still continued. We see in this chapter his return to Bethel, the place where years earlier he vowed that it would be the site of El Yahweh house.
Now El Yahweh instructs Jacob to return to Bethel, implying that he must fulfilled the vow without delay. It is also important to note that a rolling stone gather no moss, Israel were now becoming infested with idol and bad behavior, which was the cause of the problem in the last chapter.
Problems are a two way mirror, it allow us to look at ourselves first to see what need to change, and second to look to El Yahweh on how to implement those changes. But as we saw in the last verse of chapter 34, Simeon and Levi blame everyone else but themselves. Let see how El Yahweh deal with this issue.
Gen 35:1 And Elohim said unto Ya'akov, Arise, go up to Beit-El, and settle there; and make there a Mizbe'ach unto El (G-d) that appeared unto thee when thou didst flee from the face of Esav achicha. El Yahweh wanted Jacob to move to Bethel where the opportunity presents it self for him to remove the idol that was part of the camp. Remember Rachel took her fathers idols, did you ever hear of her getting read of it. When we refuse to voluntary eliminating idols from among our midst, He will create a situation to encourage us to do so. This is the mercy of a Loving Elohim.
When Jacob fled from Esau’s threat, El Yahweh appeared to him at Bethel and promise to protect him (28:10-15). Now, he would thank El Yahweh for having done so, just as one who is saved from a disaster give thanks to El Yahweh for mercy. The word El indicates a boundless degree of mercy. That why I refers to Him as El Yahweh.
Gen 35:2 Then Ya'akov said unto his Bais, and to all that were with him, Put away the elohei hanekhar that are among you, and be tahor, and change your simlah (garments); Now we see the purpose of the move from a spiritual point of view, the removal of Idols. For Jacob’s and his camp, the move to Bethel, the place where El Yahweh had revealed Himself to Jacob, had the same spiritual significance as the assembly as Mt Sinai centuries later. Therefore, Jacob was instructed to sanctified the people, as Moses was told to prepare the people for the revelation at Sinai.
Gen 35:3 And let us arise, and go up to Beit-El; and I will build there a Mizbe'ach unto El (G-d) Who answered me in my yom tzoros, and was with me in the derech in which I went. The entire camp would go to Bethel, but they had to go without the idols, where Jacob would elevate the people spiritually by building an Altar. An Hebrew protocol says, it is he who sits at the table and eaten who must recite a grace, not another who is at the table but has not eaten. Its those who have traveled the road and have experience the Altar of Burnt Incense can worship El Yahweh in Spirit and in Truth. The man with the experience is never at the mercy of the man with the theory.
Gen 35:4 And they gave unto Ya'akov kol elohei hanekhar which were in their yad, and all their nezamim which were in their oznayim; and Ya'akov buried them under the elah (terebinth) which was at Shechem. What does it take for you and I to give up our idols, the things we hold sacred in our lives. Idols are anything we used to compromise our relationship with the Elohim of Mercy. My idol was Sunday worship and Christianity.
Gen 35:5 And they journeyed; and the chittat Elohim (terror of G-d) was upon the cities that were around them, and they did not pursue after the Bnei Ya'akov. We can be certain of one thing, when we are sent on a journey by El Yahweh, we can be assured that there will be a cloud of protection by day and a fire by night. El Yahweh sets a cloud of terror on the cities which were around them.
Gen 35:6 So Ya'akov came to Luz, which is in Eretz Kena'an, that is, Beit-El, he and kol haAm that were with him. At this leg of there spiritual journey, El Yahweh deterred the Canaanites with a Divine fear, not a military or political one. Part of the miracle was that all the entire camp of Jacob arrived safely at Bethel.
Gen 35:7 And he built there a Mizbe'ach, and called the makom (place) El Beit-El; because there HaElohim appeared unto him, when he fled from the face of achiv. The intent of the name is: El Yahweh makes His Presence felt in Bethel. Jacob had named the place bethel years earlier; now he added the name El, to imply, as indicated by the next phrase, that by appearing to him now, El YAHWEH had associated His Presence with the place called Bethel.
Gen 35:8 But Devorah meineket Rivkah died, and she was buried under an alon (oak) below Beit-El; and shmo was called Alon Bachut. There’re many explanation on who or what role Deborah played in the development of Jacob, all we know that she was a nurse of Rebecca Jacob mother. Her reward will be made known in the Kingdom to come.
Gen 35:9 And Elohim appeared unto Ya'akov again, when he returned from Padan Aram, and made a berakhah(blessings) upon him. In every stage of our spiritual journey there is a blessing for obedience. Too often believer settle for the first blessing they received, not knowing that there is several more blessing on the road to perfection. Where there is trial there are also blessings.
Gen 35:10 And Elohim said unto him, Shimcha is Ya'akov; shimcha shall not be called any more Ya'akov, but Yisroel shall be shemecha; and He called shmo Yisroel. We are told in Revelation chapter 3:12 “He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. And I will write on him the name of My God and the name of the city of My God, the New Jerusalem, which comes down out of heaven from My God. And I will write on him My new name. Jacob got his new name while he was still on the earth. His old name is what he uses to be, it was his character. I might have been born in a pig sty, but I do not have to remain there. From Jacob the deceiver to be called Israel, one who perceiver; is indeed a challenge. One does not perceiver in the valley, we perceiver by going up the mountain one step at a time.
Gen 35:11 And Elohim said unto him, I am El Shaddai; be fruitful and multiply; a Goy (nation) and a Kehal Goyim shall be from thee, and Melechim shall come out of thy loins; The name El signifies God’s powerful attribute of Mercy. Shaddai comes from the word sufficiency, so that the name has the connotation “The One Who is Sufficient,” and it signifies, depending on the context in which the Name is used, that Yahweh has sufficient power to bless.
The blessings are His, and He weighs and measures how much suffering one requires or deserves, and conversely, how much suffering one can bear without breaking.
The bless in this verse means to be fruitful and multiply, continue to have children even if you are disappointed in their behavior; this will assure that the nations of Israel will survive, for, as El Shaddai, He have the power to carry out His Blessings no matter what.
Further more, He promise us that Kings shall come from us; and our descendants will be worthy of the throne and they will not need leaders from other nations. Revelation 3: 21“To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne. This is the order of Melchesidek, the nation of priests and kings.
Gen 35:12 And HaAretz which I gave Avraham and Yitzchak, to thee I will give it, and to thy zera after thee will I give HaAretz. Israel here on earth is a representative of a spiritual inheritance that will be given to us in the Kingdom to come. It is those of us who reach maturity that will be given this lucrative Promise land. Those of us who become the Ark of the Covenant so-to-speak, will inherit the land. As Abraham and Isaac was promise the land, they never fully accomplish the promise in their life time, but they will in the Kingdom to come.
As part of this pledge of abundant progeny, Yahweh reiterated the promise of the land, since the nation of Israel is associated with the land.
Gen 35:13 And Elohim went up from him in the makom where He talked with him. This was not a vision or a dream, for the Shechinah actually rested upon Jacob a sign of maturity. A thoroughly righteous persons are the bearers of His Glory and that it is through them that He displays His Sovereignty among human. Jacob had is Bethel experience; Moses had his Mt Sinai experience, Paul had his Damascus Road experience, when will you have yours?
Gen 35:14 And Ya'akov set up a matzevah (pillar, monument) in the makom where He talked with him, even a matzevat even (pillar of stone); and he poured a nesech (drink offering) thereon, and he poured shemen (oil) thereon. The place where we meet El Yahweh face to face is the site of our final Altar. However it is sad to say that not many of us will ever make it. Psalms 82: 5 They do not know, nor do they understand; They walk about in darkness; All the foundations of the earth are unstable. 6 I said, “You are gods, and all of you are children of the Most High. 7 But you shall die like men, we die like men when we do not reach the desire goal set for us by our Heavenly Father.
Gen 35:15 And Ya'akov called the shem of the makom where Elohim spoke with him, Beit- El. This was Jacob moment in the sun, the day when he reaches the summit of his life. This is why I write these commentary, that we may all reach the place when the Shechinah Glory rest upon us permanently. John 1:33 Upon whom thou shalt see the Spirit (Shechinah) descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. 34And I saw, and bare record that this is the Son of Yahweh.


At this time in his spiritual journey Jacob have eleven sons, one short of the twelve sons promise by El Yahweh to build the nation of Israel. Rachel had been barren for many years. She had seen her sister and her maidservant give birth before her. Now she was pregnant with her second child while on the way to the promise home she never had. Now eight years after the birth of Joseph, she gave birth to her cherished second son.
When Rachel improperly stole her father’s idol, Jacob vowed that with whomever you find your gods, he shall not live. As a result, she was to be punished; but the judgement against her was not carried out until she was in childbirth.
The idea that we are judge in time of danger is expressed in the adage, when the ox is fallen, the knife is sharpened. It may also be that El Yahweh delayed her death until she could give birth to Benjamin the final piece of the puzzle.
The Torah would later forbid a man to have two wives from two sisters, and we know that Abraham, and Isaac observed the Torah before it was written. It was only outside the Land of Israel that the Jacob could have taken two sister as wives, but in the land, with its high degree of holiness, he would never have been allowed to take Rachel after he had Leah.
Gen 35:16 And they journeyed from Beit-El; and there was still a space of ha'aretz to get to Ephratah; and Rachel travailed, and she had hard labor. Jacob had to now walk the land from north to south from east to west in order to posses it. It was during this traveling that the last son of Jacob was born.
Gen 35:17 And it came to pass, when she was in hard labor, that the meyaledet (midwife) said unto her, Fear not; thou shalt have this ben also. At the appointed time Rachel began to experience labor pain. In the process of given birth to the child the midwife comforted he by telling her that it was a son as she was so desperately seeking.
Gen 35:18 And it came to pass, as her nefesh was in departing, (for she died) that she called shmo Ben-Oni (Son of Affliction); but aviv called him Binyamin. On her dying bed she uttered en Oni, son of affliction, as if to say his birth causes her death. However, Jacob name his last son Benjamin son of his right, son of power, or son of strength.
Gen 35:19 And Rachel died, and was buried on the derech(road) to Ephratah, which is Beit- Lechem. On the way to Ephrath just outside Bethlechem is the grave of Rachel. Today due to the growth of the city her grave is now within the city limits. Instead of bringing Rachel the short distance to Bethlehem, Jacob chose that site because he foresaw that his descendants would past it on the road to exile in Babylonian. He buried there so she should weep for them as it is said concerning that tragic journey found in Jeremiah 31:14 Rachel weeping for her children. Jacob set up a monument over her lonely gravesite so that the exiled Hebrew would recognize it and prays there were led into captivity.
Gen 35:20 And Ya'akov set up a matzevah(memorial) upon her kever(grave); that is matzevet kevurat Rachel to this day.
Gen 35:21 And Yisroel journeyed, and pitched his ohel beyond Migdal-Eder. Jacob continues his spiritual journey and dwell on the other side of Migdalel.
Verse 22-26 give the account of Reuben’s error and partial vindication. After Rachel’s death, Leah was now the chief woman of the house even though she was the first wife. Reuben violates his father bed by laying with one of his father’s concubine.
Gen 35:22 And it came to pass, when Yisroel dwelt in that land, that Reuven went and lay with Bilhah pilegesh aviv and Yisroel heard it. Now the Bnei Ya'akov were Sheneym Asar (Twelve); Reuben did nothing more than tamper with his father’s bed, but the Torah describe it as adultery because he interfered with another’s right to conduct his married life as he saw fit.
Because of this incident Reuben loses his privilege as first born son, he however was still listed first among his brothers. As we saw in the next verse.
Gen 35:23 The Bnei Leah: Reuven bechor Ya'akov, and Shimon, and Levi, and Yehudah, and Yissakhar, and Zevulun; Although the birthright was later transferred from Reuben to Joseph. Reuben continues to serve as the firstborn in sacrifice service, and in the census he was still listed as the first born.
Gen 35:24 The Bnei Rachel: Yosef, and Binyamin;
Gen 35:25 And the Bnei Bilhah shifchat Rachel: Dan, and Naphtali;
Gen 35:26 And the Bnei Zilpah shifchat Leah: Gad, and Asher; these are the Bnei Ya'akov, which were born to him in Padan Aram. The Torah refers to Bilhah and Zilpah this way they continue to be the servant of both Leah and Rachel even though they were there equal.
Verse 27 – 29 the reuniting of Isaac and Jacob. One can only imagine the emotions and tears of this reunion. In addition to his over twenty years away with Laban, Jacob had spent two years en route, he had gone along time.
Jacob left as an empty handed fugitive, and returned with twelve sons and a large camp. Father and son remained together until Isaac died twenty-one years later; nevertheless, as is customary in Torah records a person’s death when their role are over.
Gen 35:27 And Ya'akov came unto Yitzchak Aviv unto Mamre, unto Kiriat HaArba, which is Chevron, where Avraham and Yitzchak sojourned. The verb indicates that Abraham and Isaac lived in Hebron as aliens. They were separate and distinct from the rest of the population, living their own private lives as servants of El Yahweh.
The Torah mentions that Jacob’s family dwells there because their prior residence in Hebron had a positive effect on Jacob’s relationship with his new neighbors. The recollection that someone who had a distinguished parents and grandparent creates good will toward him.
Gen 35:28 And the days of Yitzchak were me'at shanah u'shemonim shanah.
Gen 35:29 And Yitzchak expired, and died, and was gathered unto his people, being zaken (old) and full of yamim; and his banim Esav and Ya'akov buried him. In recording Isaac’s death, the Torah does not follow chronological order, for Joseph was sold twelve years before Isaac’s death.
Isaac was satisfied with his days; he reaches maturity and was fully content with what each day brought him and he had no desire that the future should bring him something new. This is a further example of El Yahweh mercy towards the righteous, in that they are content with their lot in life.
Full maturity is to be one(echad) with both the Heavenly host and the earthly realm.

Chapter 36

It is essential to a proper understanding of Scriptural narratives that the Torah be read with the Spirit of Understanding, for it is not a history book and whatever is recorded in it has a spiritual or moral connotation. Many important spiritual and moral principles can be derived from a seemingly superfluous word or even a letter, or from allusions suggested by syntax or construction found in the Hebrew language.
Consequently, it is obvious that the Torah would not have devoted an entire chapter on Esau, unless it contained vital spiritual and moral teachings and principles beneficial to those who choose to read it.


Gen 36:1 Now these are the toldot Esav, who is Edom. The name Esau gives an insight into his Character. The name was given him as a reference to his predisposition to his gluttony, when he sold his birthright for nothing more than a bowl of red beans. This greed and depraved set of vales characterized him all through his life. This tendency will also fallow his descendant after him.
Gen 36:2 Esav took his nashim of the Banot Kena'an: Adah Bat Elon the Chitti, and Oholivamah Bat Anah Bat Tziveon the Chivvi; It is widely known that the people from whom Esau chose his wives, were people with poor moral values; where cohabitation was the norm and adultery was accepted.
Gen 36:3 And Basemat Bat Yishma'el, achot Nevayot. However Esau took a wife name Basemath, a daughter of Ishmael, which means forgiveness, from the Hebrew root word this seem to imply that the hand of forgiveness was handed out to Esau. What he did with it is another matter.
Gen 36:4 And Adah bore to Esav Eliphaz; and Basemat bore Reuel;
Gen 36:5 And Oholivamah bore Yeush, and Ya'alam, and Korach; these are the Bnei Esav, which were born unto him in Eretz Kena'an. The last two verses are indicative of those unbelievers who were born in the land who never came to any understanding of Torah.
Verse 6 – 8 elucidates the continued degradation of Esau spiritually. It tells of Esau decision to distance himself from the man who achieves the promise. The Torah explain that thy could not lived together because their flock were too large for the country to support, but I believe that there underlying reason why the one who moved away was Esau rather tan Jacob.
Gen 36:6 And Esav took his nashim, and his banim, and his banot, and kol nafshot of his bais, and his mikneh, and all his behemah, and all his possessions, which he had acquired in Eretz Kena'an; and went into the eretz from the face of Ya'akov achiv. Esau left Canaan for wherever he could find a suitable spot to dwell. Much like Christianity who separate themselves from the twin brother Judaism for a land that would embrace there values Rome.
Gen 36:7 For their wealth was more than that they might dwell together; and the eretz of their sojourns could not support them because of their mikneh. Canaan is for mature believers, Edom is a form of the Holy Place a step down from Canaan or the Holies of Holy.
Gen 36:8 Thus dwelt Esav in har Seir; Esav is Edom. Esau gain the territory by Divine sanction, as it is written in Deut. 2:5: because I have given Mount Seir to Esau for a possession. Up until this point, only Esau was called Edom, but when he established himself in Seir and had children then they were called Edom.
Even those who reside in the Holy Place spiritually, they are better than those who are in the outer court. Those in the Holy Place still have some resemblance of the twin brother Jacob. Yet they refused the constraint of the Torah, do you mean we still have to do that today.
Yet they will prosper, in their Endeavour and will grow and flourish and become numerous. Some will even become sympatric to the Hebrew way of life, while some will become their enemy.
Gen 36:9 And these are the toldot Esav avi Edom in har Seir:
Gen 36:10 These are the shemot Bnei Esav; Eliphaz Ben Adah eshet Esav, Reuel Ben Basemat eshet Esav.
Gen 36:11 And the Bnei Eliphaz were Teman, Omar, Tzepho, and Gatam, and Kenaz.
Gen 36:12 And Timna was Pilegesh (concubine) to Eliphaz Ben Esav; and she bore to Eliphaz Amalek; these were the Bnei Adah eshet Esav. A step below a wife is the concubine, which is a step above an Harlot. The step below the Holy of Holies is the Holy Place, and the step below that is the Outer Court.
Gen 36:13 And these are the Bnei Reuel: Nachat, and Zerach, Shammah, and Mizzah; these were the Bnei Basemat eshet Esav.
Gen 36:14 And these were the Bnei Oholivamah Bat Anah Bat Tziveon, eshet Esav: and she bore to Esav Yeush, and Yaalam, and Korach.
Gen 36:15 These were alufei (chiefs) of the Bnei Esav: the Bnei Eliphaz the bechor Esav; aluf (chief) Teman, aluf Omar, aluf Tzepho, aluf Kenaz,
Gen 36:16 Aluf (chief) Korach, aluf (chief) Gatam, and aluf (chief) Amalek; these are the alufei Eliphaz in Eretz Edom; these were the Bnei Adah.
Gen 36:17 And these are the Bnei Reuel Ben Esav: aluf (chief) Nachat, aluf Zerach, aluf Shammah, aluf Mizzah; these are the alufei Reuel in Eretz Edom; these are the Bnei Basemat eshet Esav.
Gen 36:18 And these are the Bnei Oholivamah eshet Esav: aluf (chief) Yeush, aluf Yaalam, aluf Korach; these were the alufei Oholivamah Bat Anah eshet Esav.
Gen 36:19 These are the Bnei Esav, who is Edom, and these are their alufim (chiefs).
Gen 36:20 These are the Bnei Seir the Chori, who inhabited HaAretz: Lotan, and Shoval, and Tziveon, and Anah,
Gen 36:21 And Dishon, and Etzer, and Dishan; these are the alufei HaChori, the Bnei Seir in Eretz Edom.
Gen 36:22 And the Bnei Lotan were Chori and Hemam; and achot Lotan was Timna.
Gen 36:23 And the Bnei Shoval were these: Alvan, and Manachat, and Eval, Shepho, and Onam.
Gen 36:24 And these are the Bnei Tziveon: both Ayyah, and Anah; this was that Anah that found the mules in the midbar, as he pastured the chamorim of Tziveon aviv.
Gen 36:25 And the Bnei Anah were these: Dishon, and Oholivamah Bat Anah.
Gen 36:26 And these are the Bnei Dishon: Chemdan, and Eshban, and Yitran, and Keran.
Gen 36:27 The Bnei Etzer are these: Bilhan, and Zaavan, and Akan.
Gen 36:28 The Bnei Dishan are these: Uz, and Aran.
Gen 36:29 These are the alufei (chiefs) haChori: aluf (chief) Lotan, aluf Shoval, aluf Tziveon, aluf Anah,
Gen 36:30 Aluf Dishon, aluf Etzer, aluf (chief) Dishan; these are the alufei haChori by their alufim (chiefs) in Eretz Seir.
Gen 36:31 And these are the melechim that reigned in Eretz Edom, before there reigned any melech over the Bnei Yisroel. Many believers will chose the king of Edom over the King of Israel. They will settle for the Holy Place over residing in the Holies of Holy. This is also indicative of the success of Edom; the success represent in a spiritual sense those who comes into the Holy Place spiritually. When we examine the number of people who leave Egypt and die in the wilderness a form of the Holy Place, we see how rare it is for anyone to make it all the way home. Matthew 22:14 “For many are called, but few are chosen. And again in Matthew 20: 16“So the last will be first, and the first last. For many are called, but few chosen.” Jacob the last will be first and Esau the first will be last. Jacob a form of the wise virgins and Esau the foolish virgin.
Matthew 25: 29‘For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. 30‘And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.’
Gen 36:32 And Bela Ben Be'or reigned in Edom; and the shem of his city was Dinhavah.
Gen 36:33 And Bela died, and Yovav Ben Zerach of Botzrah reigned in his place.
Gen 36:34 And Yovav died, and Chusham of Eretz Temani reigned in his place.
Gen 36:35 And Chusham died, and Hadad Ben Bedad, who defeated Midyan in the sadeh of Moav, reigned in his place; and the shem of his city was Avit.
Gen 36:36 And Hadad died, and Samlah of Masrekah reigned in his place.
Gen 36:37 And Samlah died, and Sha'ul of Rechovot-nahar reigned in his place.
Gen 36:38 And Sha'ul died, and Baal Chanan Ben Achbor reigned in his place.
Gen 36:39 And Baal Chanan Ben Achbor died, and Hadar reigned in his place; and the shem of his city was Pau; and the shem of his isha was Mehetavel Bat Matred Bat Mei Zahav.
Gen 36:40 And these are the shemot of the alufei Esav, according to their mishpechot, after their mekomot, by their shemot: aluf (chief) Timnah, aluf (chief) Alvah, aluf (chief) Yetet,
Gen 36:41 Aluf Oholivamah, aluf (chief) Elah, aluf (chief) Pinon,
Gen 36:42 Aluf (chief) Kenaz, aluf (chief) Teman, aluf (chief) Mivtzar,
Gen 36:43 Aluf (chief) Magdiel, aluf (chief) Iram; these are the alufei Edom, according to their moshavot in the eretz of their achuzzah; this is Esav Avi Edom.
This Parasha end with the parable, The wheat, the straw, and the stubble engaged in a controversy. The wheat said, for my sake was this field sown; the straw saiy, for my sake was the field been sown; and the stubble said, for my sake has the field beeb sown.
Then the wheat says, when the right time come you will see. When the right time came, the farmer took the stubble and burnt it, then he took the straw and scattered it, and he took the wheat and piled it into a large stack and gave thanks.
Today the church and Israel have a controversy, each asserting that they are the chosen ones. The hour will come in the Messianic future and we will all see how El Yahweh shall fan them and the wind shall carry them away Isaiah 41:16; But as for Israel(Jacob) we shall rejoice in El Yahweh, and we shall glory in the Holy One of Israel (Jacob).