Parashat Toldot tells of the conflict between Jacob and Esau, Isaac’s passing off his wife Rebekah as his sister, and Isaac’s blessing of his sons.
In the Haftorah, the prophet relates the LORD’s disdain for half-hearted Priests who serve without love or sincerity, unlike Aaron and his sons.In the Apostolics, the author of Romans tells of the importance of Divine election and that the Father chooses for His own who He will.
The sixth portion of the book of Beresheet/Genesis is Toldot, which means “History.” This is the 6th Torah Portion.
Torah: Genesis 25:19 – 28:9
Haftorah: Malachi 1:1-2:7
Apostolic: Romans 9:6-16
You can read or listen to the portions below:
A prophecy, the word of to Isra’el through Mal’akhi:
“I love you,” says HaShem.
But you ask, “How do you show us your love?”
HaShem answers, “‘Esav was Ya‘akov’s brother.
Yet I loved Ya‘akov but hated ‘Esav.
I made his mountains desolate
and gave his territory to desert jackals.”
Edom says, “We are beaten down now,
but we will come back and rebuild the ruins.”
HaShem-Tzva’ot answers, “They can build,
but I will demolish.
They will be called the Land of Wickedness,
the people with whom HaShem is permanently angry.
You will see it and say, ‘HaShem is great,
even beyond the borders of Isra’el.’”
“A son honors his father and a servant his master. But if I’m a father, where is the honor due me? and if I’m a master, where is the respect due me? — says HaShem-Tzva’ot to you cohanim who despise my name. You ask, ‘How are we despising your name?’ By offering polluted food on my altar! Now you ask, ‘How are we polluting you?’ By saying that the table of HaShem doesn’t deserve respect; so that there’s nothing wrong with offering a blind animal as a sacrifice, nothing wrong with offering an animal that’s lame or sick. Try offering such an animal to your governor, and see if he will be pleased with you! Would he even receive you?” asks HaShem-Tzva’ot. So if you pray now that G-d will show us favor, what your actions have accomplished is that HaShem-Tzva’ot asks, “Will he receive any of you? Why doesn’t even one of you shut the doors and thus stop this useless lighting of fires on my altar? I take no pleasure in you,” says HaShem-Tzva’ot, “and I will not receive an offering from you. For from farthest east to farthest west my name is great among the nations. Offerings are presented to my name everywhere, pure gifts; for my name is great among the nations,” says HaShem-Tzva’ot. “But you profane it by saying that the table of HaShem is polluted, so that the fruit and food offered deserve contempt. You also say, ‘It’s all so tiresome!’ and sniff scornfully at it,” says HaShem-Tzva’ot. “Then you bring animals that were taken by violence, or they are lame or sick. This is the sort of offering you bring. Am I supposed to accept this from you?” asks HaShem. “Moreover, cursed is the deceiver who has a male animal in his flock that is damaged, but vows and sacrifices to HaShem anyway. For I am a great king,” says HaShem-Tzva’ot, “and my name is respected among the nations.
“Now, cohanim, this command is for you.
If you won’t listen, if you won’t pay attention
to honoring my name,”
“then I will send the curse on you;
I will turn your blessings into curses.
Yes, I will curse them,
because you pay no attention.
I will reject your seed;
I will throw dung in your faces,
the dung from your festival offerings;
and you will be carted off with it.
Then you will know that I sent you this command
to affirm my covenant with Levi,”
“My covenant with him was one of life and peace,
and I gave him these things.
It was also one of fear, and he feared me;
he was in awe of my name.
The true Torah was in his mouth,
and no dishonesty was found on his lips;
he walked with me in peace and uprightness
and turned many away from sin.
A cohen’s lips should safeguard knowledge,
and people should seek Torah from his mouth,
because he is the messenger
But the present condition of Isra’el does not mean that the Word of G-d has failed.
For not everyone from Isra’el is truly part of Isra’el; indeed, not all the descendants are seed of Avraham; rather, “What is to be called your ‘seed’ will be in Yitz’chak.” In other words, it is not the physical children who are children of G-d, but the children the promise refers to who are considered seed. For this is what the promise said: “At the time set, I will come; and Sarah will have a son.” And even more to the point is the case of Rivkah; for both her children were conceived in a single act with Yitz’chak, our father; and before they were born, before they had done anything at all, either good or bad (so that G-d’s plan might remain a matter of his sovereign choice, not dependent on what they did, but on G-d, who does the calling), it was said to her, “The older will serve the younger.” This accords with where it is written, “Ya‘akov I loved, but Esav I hated.”So are we to say, “It is unjust for G-d to do this”? Heaven forbid! For to Moshe he says, “I will have mercy on whom I have mercy, and I will pity whom I pity.” Thus it doesn’t depend on human desires or efforts, but on G-d, who has mercy.