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Sidra
Overview
The Ancient Triennial Sedarim
Sidra 20 Q’Turoh, Kiturah
Torah, Genesis 25:1-34
Abraham took another wife,
whose name was Keturah. She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and
Shuah.
Chapter 25 wraps up the life of Avraham. He
willed all that he had to Yitz’chak, but while he was alive he gave generously
to his children by Keturah and sent them away to the east. He has provided for
the continuity of his descendants, and will be involved in their lives for the
next 35 years. His grandsons, Esau
and Jacob, were 15 years old when Abraham died – thus he would have influenced
their early years. At the end of Abraham’s 175 years of life, scripture tells us
that both Yitz'chak and Yishmael take care of the burial. The Torah implies that
Yishmael had repented his ways and reconciled with Avraham. Yishmael's twelve sons are listed and his death recorded at
137 years old. We find his two
oldest sons mentioned in Isaiah 60:7.
With verse 19, which says. “Here is the history
of Yitz'chak (Isaac), Abraham’s son.
Avraham begot Yitz'chak” the story moves to the next generation, even though
Abraham was still alive at this time. Thus the main focus of Torah shifts from
Avraham Avinu to his son of promise, Yitz'chak.
Avraham has exhibited his main characteristic of kindness for many years,
and now Yitz'chak will have to combine that kindness with great strength to
differentiate between good and wickedness so that the nation of Isra'el may be
pure.
We are immediately confronted with the barrenness
of Rivkah (Rebecca). All of the
great Matriarchs were barren, thus requiring a miracle for the nation of Isra'el
to be birthed. Just as a miracle was required later for the birth of Yeshua. We
read that Yitz'chak entreated HaShem opposite his wife.
He knew that he would have children, so he was not asking for children
himself. He was, however, asking
God to provide that blessing through this righteous wife. While she is pregnant,
Rivkah feels the children fighting in her, and asks Adonai why it is so. In
verse 23 HaShem told her that there were two nations in her womb, and that they
would be rivals from birth, and the older will serve the younger. Thus we see
that from the beginning, it was the intention of God to pass the mantle of
leadership of the Jewish people to Ya'akov (Jacob) rather than to Esau. But this
was revealed at the time only to Rivkah, not to Yitz'chak.
Even at birth, they fought to see who would get
out first. Their entire appearances and
personalities were different. As they grew Yitz'chak was more attached to Esau,
who loved to be outdoors and hunt.
Rivkah held a special place for Ya'akov, the son who loved to study in the tents
of Shem. Genesis 25:29-34 describes a pivotal incident, where Esau sold his
birthright to Ya'akov for a bowl of stew.
This gives us insight as to which brother really had a vision for the future and
desired to take on the mantle of leadership, and which was interested only in
the here and now. This embodies
also the struggle that exists in each of us today - the immediate gratification
of the physical body versus the often-intangible gratification of spiritual
activities.
Qeriath,
Isaiah 66:1-9
This section addresses the
difference between people who legalistically bring sacrifices to the temple,
versus those who have a sincere desire to hear and follow Gods’ commands. Those
who bring sacrifices, but who disobey Adonai are declared hypocritical. But
verse 8 speaks directly to those who are concerned with the Word of the Lord –
such a trait as exhibited by Jacob, will be vindicated, and will be full of
life.
Da'ath,
Romans 9:6-13
Rav Shaul is discussing the difference between faithful Children of Adonoi,
those who really are people of the covenant, and unfaithful descendants of
Abraham – those within Isra’el who have not trusted Adonai and now do not trust
Yeshua. The statements in these verses are difficult for us to understand, such
as “Not everyone from Isra’el is truly part of Isra’el:”. But there are passages
from the Talmud that interpret Torah, and state “When you behave like sons you
are called sons, if you do not behave like sons you are not called sons.”
(Talmud – Kiddushin 36a). So the Jewish people would be familiar with the
concept that not all the descendants of Abraham are seed of Abraham, but only
those who are faithful and obedient. So it is with Isra’el, not all are called
the Children of Adonoi, only those who are faithful and obedient. Rav Shaul uses
the example of Jacob and Esau to point out the difference between birthright and
obedience.
Igarath,
Hebrews 10:11-18
The author continues his
contrast between the sacrifices of the Cohanim, which had to be offered
repeatedly, and the perfect sacrifice of Yeshua HaMashiach.
Following His sacrifice, Yeshua sat down at the right hand of God.
Jeremiah 31:32-33 is quoted, telling us that God will put His Torah in our
mouths and hearts, and will forgive our sins.
Conclusion
Torah tells of the birth of Jacob and Esau, the faithfulness of one, and the
disobedience of the other. Qeriath
shows that those who are faithful to Adonai because of a loving and obedient
heart will be full of life, and those who are only legalistic will not receive
the promises. Da'ath reinforces that not all Isra’el are truly sons of Adonoi,
but only those who are faithful to Him.
Igarath connects the perfect offering
of Yeshua – given out of love and obedience to Adonai - with the promise that
Adonai will put His Torah in our mouths, and forgive our sins.
So we see judgment linked with disobedience, and obedience rewarded with
tremendous blessings and peace. The ultimate blessing is the receipt of Torah,
or a pure understanding of how to follow Adonai in complete obedience. This
comes along with the forgiveness of our sins through the sacrifice of Yeshua.
Barukh HaShem,
George Robinson