Toldot: Jacob's Temple or Edom's Freedom
an excerpt from CG Workbook Five Vol 1
Rebekah has the gift of prophecy, and she can see, so she asks for Jacob to fetch two kids for the meal of blessing to go with the bread she has baked. Not only are they to be two kids, but two good/
kids, prime specimens from the flock. Esau is not a free spirit; it is his
(soul) that has been given freedom without spiritual boundaries. Rebekah knows that Esau's nature must be redeemed with the scarlet thread. This is the concept known as the redemption of the firstborn.
Once redeemed, Esau's red nature can be disciplined of the Spirit, and he is a functional, good part of the whole. Just as the redemption of the firstborn, the
, is an important part of Pesach and long passages of Shemot (Exodus), the final redemption is viewable on Yom Kippur. The souls of wise men and women on Yom HaKippurim submit to the Spirit of Adonai. There are multiple allusions to Yom Kippur and the Temple in
The Tent Of Meeting
Along with the goats, Rebekah gives Jacob bread, symbolizing the Bread of Faces in the Holy Place. The following verse is a key:
Rebekah said to her son Jacob, "Behold, I heard your father speak to your brother Esau, saying,'Bring me some game and prepare a savory dish for me, that I may eat, and bless you in the presence of the LORD before my death.'(Genesis 27:1-7)
Rebekah knows that the imminent blessing will take place literally in the presence of Adonai. The Hebrew word for presence in this verse is
, or face, which suggests also the Bread of Faces in the Holy Place.
Jacob puts on his brother's raiment, the mantle of the
, to go into his father for the blessing of the birthright, just as the high priests of the next generations (
) took the place of their fathers and put on his garments. The text is specific, "And Rebekah took the best garments of her elder son Esau..."
Garment(s) is plural. On the Day of Atonement, the High Priest changed from white linen to the golden vestments, depending upon what part of the service he officiated. This required frequent changes of dress. Jacob, a man of the tents, is a type of the priest in the tent of meeting with his Father alone, just as on the Yom HaKippurim, the Day of Coverings, the High Priest entered the Holy of Holies alone. Jacob was covered by his mother (who represents the Shekinah, or the Holy Spirit) with the skins of goats. Before Adam and Eve were given skins to wear, the glory was their covering.
Rebekah, or mystically the Indwelling of HaShem's Presence, places the hairy goat hides, the glory, on Jacob's hands and neck. The neck is significant. "And he (Joseph) fell upon his brother Benjamin's neck and wept, and Benjamin wept on his neck" (Genesis 45:14). There is a mistranslation in many English Bibles in this verse. The Hebrew reads, "And he fell upon his brother Benjamin's necks (
) and wept, and Benjamin wept on his neck."
Compare that to the blessing given to Benjamin in Deuteronomy 33:12: "Of Benjamin he said, 'The beloved of HaShem shall dwell in safety by him; shall cover him all the day long, and he shall dwell between his shoulders.'"
The Temple was built on Benjamin's inheritance, between his shoulders. Rashi explains that the apparent error in Bereishit (Genesis) is therefore not an error, but a prophecy. Two Temples were built and destroyed between Benjamin's shoulders, his two necks on which Joseph wept. The Temple is described as a "neck." Maharal explains that a person's neck connects his head to the body. Thus in
, the Temple is called a "neck." Benjamin also wept on Joseph's neck (singular), signifying the Tabernacle in Shiloh, located in Joseph's inheritance. The neck thus symbolizes the connection between the upper and lower Kingdoms, the conduit through which the will on earth receives the message from the will in Heaven. The seven vertebrae in the neck are also significant physical clues to the spiritual.
Song of Songs 4:12 reads, "Your neck is like the tower of David." This also refers to the Temple, because the neck is the highest point on the Body short of the Head, which is Yeshua HaMashiach. We are likened to the living stones of the Temple, and just as the Temple was the only high place permitted under the Torah, we are to pull down all the high places in our lives, for what fellowship does the Temple of God have with idols? The neck contains our vocal chords, and thus is the origin of the voice or words. "The voice is Jacob's."
It was the voice of the Father that spoke to the High Priest in the Holy of Holies. His are words that are infinite, without beginning and without end. It was The Word, the Living Torah, that spoke to mankind from the Temple, which we are. As Yeshua was faithful in all His House, His Temple of living stones, we should also be faithful servants in this House of flesh. Guard the ruach, nefesh, and body with all the diligence that the High Priest exercised in guarding the Temple precincts.
Upon the neck goes the yoke of the Kingdom, which Yeshua said is easy, and will not break our necks, our Temple of this body. It is nevertheless work, worship, and service in the Kingdom to take the yoke on the neck, just as Moses and the priests served in the Temple. This is the significance of Jacob's neck being covered with goat hair. It symbolized the glory that would cover the Temple, and it symbolized Jacob's acceptance of the yoke of priesthood in the covenant, a yoke later handed down to his son Levi. Consider the following Temple or Yom HaKippurim parallels:
The blessing Jacob receives is imparted by placing one's hands on the recipient's head, and the anointing of the high priest is by pouring oil over his head to cover it so that it drips down over the beard. The Day of Yom Kippur is the Day of Coverings; the root of kaph is one from which we derive words like
kippah, or cap.
The priest offered the blood of the goat on the horns (strength) of the altar. Jacob offered the flesh of the goats to Isaac as an offering in the place of Esau, Edom, which means red, spelled the same as Adam, mankind, meaning blood. He was redeeming the firstborn.
Isaac's vision is obscured, just as the cloud of incense obscured the vision of the priest in the Most Holy Place.
Jacob desired the blessing of the firstborn to go with the birthright he purchased, which will make him the priest of the family, the
goel, and he can make atonement for the household just as the High Priest made atonement for all Yisrael on Yom Kippur.
As the incense and aroma of the nefesh sacrifice is a pleasant aroma to the LORD, so the smell of the field and the savoury meat is pleasing to Isaac, producing the blessing.
There are many other thematic connections to Yom Kippur in the Torah portion Toldot. The conclusion? In every generation the people of YHVH need spiritual vision, not only for the needs of the present generation, but for generations not yet born. This was Esau's fault, spiritual shortsightedness. What good was the birthright to him if the fulfillment was thousands of years away? On the other hand, he wanted the blessing now.
This is our challenge. Are the steps that I take with the Father today the result of spiritual vision and faithfulness to the commandments for the benefit of others, or do I simply look for the blessings? Am I willing to labor in cold, heat, death, loss, betrayals, and family fights to endure until I can return to the Land and build Sukkot for all those spotted, speckled, and streaked herds that will be gathered "like flocks of men"?
"Bless me today, Father," is a desire for Edom's freedom. "I will do as you say, today, Father, and the next, and the next..." is Jacob's Temple.
So what will it be? Jacob's Temple for the sake of all generations, or Edom's Freedom?
 Kinsman redeemer
 See Workbook Four
 which is Mashiach in the Father
 which is the Body of Mashiach