Parsha # 6: “Toldot / Histories”
(Breisheet / Genesis: 225:19 - 28:9)
Edition: 14k22
“Some Men Soar, While Some Go Under”
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
In 1976, (months before “Roots” was shown) the television audiences in North America, and I suspect in much of the free world, were treated to something quite different. It was one of the first “Mini-Series” produced exclusively for TV. I can remember being ‘glued’ to the TV for the whole series! The show was called “Rich Man, Poor Man” based on the 1970 novel of that title by Irwin Shaw. The novel, and the Mini-Series, told the story of the Jordache family, and focused on two brothers – Rudolph, played by Peter Strauss and Thomas, played by Nick Nolte. The Mini-Series (more than the novel) really seemed to play up Rudolph’s great [worldly] success, contrasting it to Thomas’s downward spiral into oblivion. The title of the novel was lifted from an earlier Poem by Josephine Preston Peabody. This week’s study Title comes from that same poem, which also contains the lines: “Rich Man, Poor Man, Beggar Man, Thief; Doctor, Lawyer, Merchant, Chief…” The gist of the poem, expressed in our title this week, also sums up the opening story found in this week’s Parsha.
Our Parsha this week is titled “Toldot”, which is translated in the Stone Edition Art Scroll Chumash (SEASC) as “offspring”, though the American Standard Version prints out the phrase “The Records of the Generations” and the Complete Jewish Bible simply interprets the Hebrew word as “Histories”. In actual fact, the parsha does cover much of the history of Yitzchak (Isaac), though it takes a short detour at first, relating the birth of Yitzchak’s sons Esav and Ya’acov (Esau and Jacob). By the end of this week’s parsha, we will have discovered the very roots of the Middle East Crisis which is still boiling away on our Television screens and Newspaper front pages even today.
The Parsha opens with an affirmation that Yitzchak was indeed the son of Avraham and Sarah. We learned in last week’s Torah Portion that Rivkah (Rebecca) was sought out to be a wife for Yitzchak after Sarah (his mother) passed away. Obviously Yitzchak and Rivkah were joined as a couple, but this week, we learn that Rivkah was barren. Following Yitzchak’s prayer on behalf of his wife, Rivkah becomes pregnant. Unfortunately, the pregnancy is not an easy one, and Rivkah soon experiences turmoil within her womb. She prays to HaShem (Adonai / The Lord) for an answer to her question, translated loosely by D. Stern as “If it’s going to be like this, why go on living?” God answers her prayer with a direct prophetic response. He declares: “Two nations are in your womb; Two realms [ideologies] from your insides shall be separated; the might shall pass from one regime to the other, and the elder shall serve the younger.” It was just what every mother wants to hear, but Rivkah took it in her stride, and, it would appear, never related the divine insight to Yitzchak.
In 1976, (months before “Roots” was shown) the television audiences in North America, and I suspect in much of the free world, were treated to something quite different. It was one of the first “Mini-Series” produced exclusively for TV. I can remember being ‘glued’ to the TV for the whole series! The show was called “Rich Man, Poor Man” based on the 1970 novel of that title by Irwin Shaw. The novel, and the Mini-Series, told the story of the Jordache family, and focused on two brothers – Rudolph, played by Peter Strauss and Thomas, played by Nick Nolte. The Mini-Series (more than the novel) really seemed to play up Rudolph’s great [worldly] success, contrasting it to Thomas’s downward spiral into oblivion. The title of the novel was lifted from an earlier Poem by Josephine Preston Peabody. This week’s study Title comes from that same poem, which also contains the lines: “Rich Man, Poor Man, Beggar Man, Thief; Doctor, Lawyer, Merchant, Chief…” The gist of the poem, expressed in our title this week, also sums up the opening story found in this week’s Parsha.
Our Parsha this week is titled “Toldot”, which is translated in the Stone Edition Art Scroll Chumash (SEASC) as “offspring”, though the American Standard Version prints out the phrase “The Records of the Generations” and the Complete Jewish Bible simply interprets the Hebrew word as “Histories”. In actual fact, the parsha does cover much of the history of Yitzchak (Isaac), though it takes a short detour at first, relating the birth of Yitzchak’s sons Esav and Ya’acov (Esau and Jacob). By the end of this week’s parsha, we will have discovered the very roots of the Middle East Crisis which is still boiling away on our Television screens and Newspaper front pages even today.
The Parsha opens with an affirmation that Yitzchak was indeed the son of Avraham and Sarah. We learned in last week’s Torah Portion that Rivkah (Rebecca) was sought out to be a wife for Yitzchak after Sarah (his mother) passed away. Obviously Yitzchak and Rivkah were joined as a couple, but this week, we learn that Rivkah was barren. Following Yitzchak’s prayer on behalf of his wife, Rivkah becomes pregnant. Unfortunately, the pregnancy is not an easy one, and Rivkah soon experiences turmoil within her womb. She prays to HaShem (Adonai / The Lord) for an answer to her question, translated loosely by D. Stern as “If it’s going to be like this, why go on living?” God answers her prayer with a direct prophetic response. He declares: “Two nations are in your womb; Two realms [ideologies] from your insides shall be separated; the might shall pass from one regime to the other, and the elder shall serve the younger.” It was just what every mother wants to hear, but Rivkah took it in her stride, and, it would appear, never related the divine insight to Yitzchak.
Unfortunately, the rivalry continues within her, however. Indeed, we are told, that at birth there were twins. While it’s true that there were no such things as Ultra-sound or MRI’s at the time, based on the wording of the text, this ‘revelation’ seems to come as a shock to Rivkah, even though she knew the prophecy. SEASC states: “When her term to bear grew full, then behold! There were twins in her womb.” The birth itself is also wrought with controversy. Esav is born first. He is very ruddy in colour, and covered in hair. He is named ‘Esav’ by those present (midwives, family, “everyone” / “they”) a name which means “fully developed”. The second birth is almost simultaneous, however, as Ya’acov is born grasping the heel of Esav, as if trying to pull him back and striving to be born first. In fairness to the text, “grasping his heel” could be an expression meaning “followed immediately”, as we might say today “hot on the heels of…”, but in interpreting the passage, the sages have always considered the wording to be as stated, the fundamental truth.
As one can easily recognize, this story is chock full of Spiritual undertones. The central one, which lies at the very base of our story is "who will carry on the work and mission given to Avraham", And this question must, of necessity, deal with birth order and inheritance
Avraham was clearly given Divine “marching orders”, as it were, though it hadn’t originated with him. Having narrowed down who would do the Will of God on Earth, from Adam and Havah, through their family line, through ten generations of humanity, through Noach and all his offspring, eventually selecting Shem’s line and continuing through a further ten generation time span, eventually passing through Terach and his idolatrous ways to his sons – God chooses the one person on whom he could place the “mantle”. It is important to note that this was not a manipulated course of events, in which God controlled the outcome, nor was it a chain of events left completely to chance, in which God followed a single line and hoped for the best, nor did he simply choose one man at random and bestow on him the ability and the right. Rather it must be understood that from the very beginning, Elohim was watching all mankind, seeking out the one tribe, the one family, the one man, that stood out above all the others for the privilege of fathering the nation which would be God’s representative people on earth. Once he had declared that Avraham was that man, then God did follow more closely his line, his descendants – always looking for the one He could trust with the privilege. And so we come to the account of Esav and Ya’acov.
We know that Elohim looks into, and reads, the hearts of men – for it is here (in the heart) that the works we do begin. He also judges the fruit of man’s actions. Recall, for example, the story of the fig tree which, because it was in leaf, looked like it should be producing fruit, but it wasn’t. When it was noted that the fruit of the tree was not there as it should be, the tree was cursed, and it withered and died within 24 hours. This gives us some insight into the Spiritual struggle going on between Ya’acov and his older brother.
In a sense it comes down to a nature vs. nurture situation. In the view of most Torah sages, Ya’acov was meant to be the firstborn. The claim put forth by Rashi, for instance, is that Ya’acov was actually conceived first [though how this could be known is unclear to me,… one can only presume Divine revelation at work here] and thus carried in his genes the ‘primo genitor’ strain The struggle being played out in the womb is thus seen to be ‘which of the sons would carry on the spiritual mission of Avraham’, as already noted. Because the seed of Avraham, and the right to carry on the plan of God for mankind was carried within Ya’acov, he was meant to be the first born, but Esav somehow managed to overpower Ya’acov at birth and emerge first. It was an “accident of birth”.
In the lineage and ‘working out’ of His plan for humanity, Elohim was searching for the ‘fig tree’ which would produce good fruit, not simply look the part yet fail in terms of action. Because there were reasons within the ‘bigger picture’, reasons one would not have seen nor understood at the time, but which are becoming apparent as history plays out, Elohim allowed Esav to be born first, but also indicated by the immediate birth of Ya’acov “on the heel” of his brother, that the younger brother would be the Divine choice for the completion of Avraham’s mission to mankind. This is foretold to Rivkah in the answer to her prayerful question. The “might” spoken of in the prophecy is the power of Esav as he takes over the role of “first-born”.
The nurture side of the situation is played out after the birth[i]. As the two brothers grew and developed, they chose their paths intuitively – though their choices no doubt may have been influenced by the outside forces around them. Yitzchak was known for his strength, his ability to stand tall, figuratively speaking, in the presence of threat, and his ‘presence’ and authority around other tribal leaders. Esav becomes the favourite of Yitzchak, who by the time the boys are of Bar Mitzvah age, has become blind. Esav is “an expert at trapping, a hunter, an outdoorsman, we might say. He is “every man’s man”, the bread-winner, doing all the brave and hardy things that Yitzchak can no longer do. As the father favoured Esav, that mind set of strength and power would have been promoted and rewarded. However, because Esav seemed to have a difficult nature, he filtered Yitzchak’s influence through his innate rebellious mind-set and it became a ‘modus operandi’ in how Esav performed.
On the other hand, Ya’acov, who was Rivkah’s favourite is tender, wholesome (gentle-hearted), and studious. The text says he “was a quiet man who stayed in the tents” (CJB) or “a wholesome man, abiding in tents” (SEASC). This is taken to indicate that Ya’acov was studious. The “tents” spoken of refer to the Yeshiva, governed by Yitzchak, where Ya’acov studied under the guidance of his tutors Shem and Eber. [The sages point out that Avraham sponsored a Yeshiva which turned out “hundreds, if not thousands, of students”. Yitzchak, we are told, followed in Avraham’s example, but his Yeshiva had only one student, Ya’acov. Ya’acov “was trained {in Torah} and appointed to teach others”. (SEASC page 124)] It was Rivkah who knew God’s will and plan because of her prayer. She may even have shared her experience with Ya’acov directly. At the very least, she would certainly have used her contact with her younger son to promote a Godly way of thinking and living and, with the help of Shem, Ya’acov’s mentor and teacher, she ensured that the boy was engrained with the knowledge of Torah to bolster his ‘wholesome’ qualities.
The parsha goes on to tell of the ongoing struggle between the two brothers. One story takes place on the very day that, according to the sages, Avraham, their grand-father, died. Everyone who knew Avraham, or even knew OF Avraham (for his fame was wide-spread) mourned his passing. “The great of all the nations stood in the mourner’s row and lamented ‘woe to the world that has lost its leader, woe to the ship that has lost its pilot” (Bava Basra 91b) Of course, as we know, the news of a death in the family can often bring out the true character of a person. Esav decides not to mourn, but to go “about his evil business as usual, uninvolved in the family’s bereavement” (SEASC pg 127) Esav goes out hunting, preferring to spend the day alone – in the wild. He obviously has no success and returns home angry – masking his own grief – and hungry.
We know that Elohim looks into, and reads, the hearts of men – for it is here (in the heart) that the works we do begin. He also judges the fruit of man’s actions. Recall, for example, the story of the fig tree which, because it was in leaf, looked like it should be producing fruit, but it wasn’t. When it was noted that the fruit of the tree was not there as it should be, the tree was cursed, and it withered and died within 24 hours. This gives us some insight into the Spiritual struggle going on between Ya’acov and his older brother.
In a sense it comes down to a nature vs. nurture situation. In the view of most Torah sages, Ya’acov was meant to be the firstborn. The claim put forth by Rashi, for instance, is that Ya’acov was actually conceived first [though how this could be known is unclear to me,… one can only presume Divine revelation at work here] and thus carried in his genes the ‘primo genitor’ strain The struggle being played out in the womb is thus seen to be ‘which of the sons would carry on the spiritual mission of Avraham’, as already noted. Because the seed of Avraham, and the right to carry on the plan of God for mankind was carried within Ya’acov, he was meant to be the first born, but Esav somehow managed to overpower Ya’acov at birth and emerge first. It was an “accident of birth”.
In the lineage and ‘working out’ of His plan for humanity, Elohim was searching for the ‘fig tree’ which would produce good fruit, not simply look the part yet fail in terms of action. Because there were reasons within the ‘bigger picture’, reasons one would not have seen nor understood at the time, but which are becoming apparent as history plays out, Elohim allowed Esav to be born first, but also indicated by the immediate birth of Ya’acov “on the heel” of his brother, that the younger brother would be the Divine choice for the completion of Avraham’s mission to mankind. This is foretold to Rivkah in the answer to her prayerful question. The “might” spoken of in the prophecy is the power of Esav as he takes over the role of “first-born”.
The nurture side of the situation is played out after the birth[i]. As the two brothers grew and developed, they chose their paths intuitively – though their choices no doubt may have been influenced by the outside forces around them. Yitzchak was known for his strength, his ability to stand tall, figuratively speaking, in the presence of threat, and his ‘presence’ and authority around other tribal leaders. Esav becomes the favourite of Yitzchak, who by the time the boys are of Bar Mitzvah age, has become blind. Esav is “an expert at trapping, a hunter, an outdoorsman, we might say. He is “every man’s man”, the bread-winner, doing all the brave and hardy things that Yitzchak can no longer do. As the father favoured Esav, that mind set of strength and power would have been promoted and rewarded. However, because Esav seemed to have a difficult nature, he filtered Yitzchak’s influence through his innate rebellious mind-set and it became a ‘modus operandi’ in how Esav performed.
On the other hand, Ya’acov, who was Rivkah’s favourite is tender, wholesome (gentle-hearted), and studious. The text says he “was a quiet man who stayed in the tents” (CJB) or “a wholesome man, abiding in tents” (SEASC). This is taken to indicate that Ya’acov was studious. The “tents” spoken of refer to the Yeshiva, governed by Yitzchak, where Ya’acov studied under the guidance of his tutors Shem and Eber. [The sages point out that Avraham sponsored a Yeshiva which turned out “hundreds, if not thousands, of students”. Yitzchak, we are told, followed in Avraham’s example, but his Yeshiva had only one student, Ya’acov. Ya’acov “was trained {in Torah} and appointed to teach others”. (SEASC page 124)] It was Rivkah who knew God’s will and plan because of her prayer. She may even have shared her experience with Ya’acov directly. At the very least, she would certainly have used her contact with her younger son to promote a Godly way of thinking and living and, with the help of Shem, Ya’acov’s mentor and teacher, she ensured that the boy was engrained with the knowledge of Torah to bolster his ‘wholesome’ qualities.
The parsha goes on to tell of the ongoing struggle between the two brothers. One story takes place on the very day that, according to the sages, Avraham, their grand-father, died. Everyone who knew Avraham, or even knew OF Avraham (for his fame was wide-spread) mourned his passing. “The great of all the nations stood in the mourner’s row and lamented ‘woe to the world that has lost its leader, woe to the ship that has lost its pilot” (Bava Basra 91b) Of course, as we know, the news of a death in the family can often bring out the true character of a person. Esav decides not to mourn, but to go “about his evil business as usual, uninvolved in the family’s bereavement” (SEASC pg 127) Esav goes out hunting, preferring to spend the day alone – in the wild. He obviously has no success and returns home angry – masking his own grief – and hungry.
Meanwhile, Ya’acov has stayed home and is preparing a stew over an open fire. The stew was “the traditional mourner’s meal” which he was preparing for his father. When Esav comes upon “chef “ Ya’acov, he demands the stew for himself. He seems totally unaware of the purpose of the stew. Ya’acov now acts quickly, for this is the opportunity for which he has been waiting. He knows that Esav is unfit to be the first-born, the one responsible to carry on the mission of Avraham in the passing on of the guardianship of the Torah, and the family lineage, as it were. Now here, before witnesses, Ya’acov demands what he knows is his, not by right of birth, but by Divine right, as it were. He demands a price for the bowl of stew – His brother’s birthright. Esav, who seems dull to the whole importance of the birthright, (and who doesn’t even know what kind of stew it is) agrees, saying: “I am about to die, what good is a birthright to me if I am dead.”, and he willingly gives up his right of position and inheritance – a move which he will later regret, and stack it up in his list of hatreds for his brother.
The story of the brothers and their conflicts continues, interrupted at this point by the relating of Yitzchak’s history. I would prefer to save the details of the further differences to another study, but suffice it to say that, like Rudolph and Thomas Jordache, the brother’s relationship is very strained, and as I stated above, is considered one of the roots of the conflict still continuing today between the descendants of the tribes of Avraham, Ishmael and Yitzchak, and Esav and Ya’acov. The key phrase in this parsha, however, comes as a result of Esav having to promise to his dying father, that he will behave honourably toward Ya’acov, at least until the death of Yitzchak. Esav then secretly wishes for the death of his father to be hastened, stating, in bitter rage, “May the days of mourning for my father draw near, then I will kill my brother Ya’acov.” (Breisheet 27:41b)
The lesson to us today is clear. We are all basically born with a clean slate. Whether one holds to the nature side of the argument of behaviour development ( along with Plato, Rousseau and others) or the nurture side (John Locke, Skinner, Pavlov, etc.) or a combination of the two (as do I), it is clear to see that our behaviour is affected by influences beyond our control. That is to say that the influences are beyond our control. The behaviour, however, is not beyond our jurisdiction. Just as Esav and Ya’acov grew up in the same setting, with the same parents, subject to the same influences, their behaviour was at opposite ends of the ‘stick’. In the same way, Thomas and Rudolph Jordache had the same genetic make-up, the same environment, at least in the beginning, and yet their lives turned out totally different.
As members of society in this world, we are called upon to dominate the influences in our lives. While nature and nurture may work together to manipulate a certain approach to life’s circumstances, we must govern ourselves in light of the societal norms of our culture, as well as by the Torah originating Laws of Elohim. To this end, we have been given the ability, strength and general where-with-all to overcome these worldly influences. One author points out that Esav’s ruddy complexion indicated a nature foreshadowing violence and bloodshed. He goes on to say that, like Esav, David – who would become the second King of Israel - was also born with a ruddy complexion, and that Sh’mu’el ha Navi (Samuel the Prophet) was wary of him, reasoning that David might also have a tendency toward bloodshed and violence. This of course proved a reasonable conclusion; however, David only brought about bloodshed upon the ruling of the sanhedrin, that is - in the service of God [and country]. Esav on the other hand “shed blood whenever the mood struck him.” (SEASC pg 126) While Esav chose to let his nature and nurturing influences control him, David showed constraint, and chose to serve a more Godly purpose. Like David, Ya’acov also sought to submit to God in his life, rather than the powers of the world. To put it another way, Esav succumbed to the rule of evil, while Ya’acov [and David] over-powered Evil and sought to do Good.
I am reminded of the 1979 Bob Dylan[i] album (vinyl in my day) called Slow Train Comin’. It was the first album he released after declaring himself a [Messianic] believer. Although ridiculed by John Lennon, and dismissed by “Rolling Stone Magazine” for his foray into religious overtones, one of the tracks spoke of how we all end up serving someone – The song is called: “You Gotta Serve Somebody”. One of the verses, followed by the chorus runs thus: “You may be a State Trooper / You might be a young tough / You may be the head / Of some big TV network / You may be rich or poor / You may be blind or lame / Maybe livin’ in another Country / Under another name..//.. But you’re gonna have to serve somebody / (Yes, You are) You’re gonna have to serve somebody / Well it may be the Devil / or it may be the Lord / But you’re gonna have to serve somebody….”
The story of the brothers and their conflicts continues, interrupted at this point by the relating of Yitzchak’s history. I would prefer to save the details of the further differences to another study, but suffice it to say that, like Rudolph and Thomas Jordache, the brother’s relationship is very strained, and as I stated above, is considered one of the roots of the conflict still continuing today between the descendants of the tribes of Avraham, Ishmael and Yitzchak, and Esav and Ya’acov. The key phrase in this parsha, however, comes as a result of Esav having to promise to his dying father, that he will behave honourably toward Ya’acov, at least until the death of Yitzchak. Esav then secretly wishes for the death of his father to be hastened, stating, in bitter rage, “May the days of mourning for my father draw near, then I will kill my brother Ya’acov.” (Breisheet 27:41b)
The lesson to us today is clear. We are all basically born with a clean slate. Whether one holds to the nature side of the argument of behaviour development ( along with Plato, Rousseau and others) or the nurture side (John Locke, Skinner, Pavlov, etc.) or a combination of the two (as do I), it is clear to see that our behaviour is affected by influences beyond our control. That is to say that the influences are beyond our control. The behaviour, however, is not beyond our jurisdiction. Just as Esav and Ya’acov grew up in the same setting, with the same parents, subject to the same influences, their behaviour was at opposite ends of the ‘stick’. In the same way, Thomas and Rudolph Jordache had the same genetic make-up, the same environment, at least in the beginning, and yet their lives turned out totally different.
As members of society in this world, we are called upon to dominate the influences in our lives. While nature and nurture may work together to manipulate a certain approach to life’s circumstances, we must govern ourselves in light of the societal norms of our culture, as well as by the Torah originating Laws of Elohim. To this end, we have been given the ability, strength and general where-with-all to overcome these worldly influences. One author points out that Esav’s ruddy complexion indicated a nature foreshadowing violence and bloodshed. He goes on to say that, like Esav, David – who would become the second King of Israel - was also born with a ruddy complexion, and that Sh’mu’el ha Navi (Samuel the Prophet) was wary of him, reasoning that David might also have a tendency toward bloodshed and violence. This of course proved a reasonable conclusion; however, David only brought about bloodshed upon the ruling of the sanhedrin, that is - in the service of God [and country]. Esav on the other hand “shed blood whenever the mood struck him.” (SEASC pg 126) While Esav chose to let his nature and nurturing influences control him, David showed constraint, and chose to serve a more Godly purpose. Like David, Ya’acov also sought to submit to God in his life, rather than the powers of the world. To put it another way, Esav succumbed to the rule of evil, while Ya’acov [and David] over-powered Evil and sought to do Good.
I am reminded of the 1979 Bob Dylan[i] album (vinyl in my day) called Slow Train Comin’. It was the first album he released after declaring himself a [Messianic] believer. Although ridiculed by John Lennon, and dismissed by “Rolling Stone Magazine” for his foray into religious overtones, one of the tracks spoke of how we all end up serving someone – The song is called: “You Gotta Serve Somebody”. One of the verses, followed by the chorus runs thus: “You may be a State Trooper / You might be a young tough / You may be the head / Of some big TV network / You may be rich or poor / You may be blind or lame / Maybe livin’ in another Country / Under another name..//.. But you’re gonna have to serve somebody / (Yes, You are) You’re gonna have to serve somebody / Well it may be the Devil / or it may be the Lord / But you’re gonna have to serve somebody….”
When we choose, (and make no mistake, when we do either good or bad – it is the result of making a choice)… when we choose to do good or evil, we are choosing to allow our selves to be mastered / controlled by something (someone) other than ourselves. Through out his life, Esav chose to allow his negative emotions to control him, and thus serve evil and Satan.
Ya’acov, in spite of all the bad press (rumours, opinions and castigations, etc) he gets in today's world, chose to maintain control over his natural urges, allowing Elohim to take charge of his life, and perform in such a way that he would, in the end, be worthy to be used for God's purposes.
We too must always be aware of the negative and positive “draws” in our lives. We must learn (and practice) how to harness the negatives and promote the positives so that we will bring honour and glory to God. Who knows but that we, like Ya’acov, might have a greater purpose in life, than we could ever “ask or imagine.”
Shavua Tov!! - Have a Great Week!!
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Ya’acov, in spite of all the bad press (rumours, opinions and castigations, etc) he gets in today's world, chose to maintain control over his natural urges, allowing Elohim to take charge of his life, and perform in such a way that he would, in the end, be worthy to be used for God's purposes.
We too must always be aware of the negative and positive “draws” in our lives. We must learn (and practice) how to harness the negatives and promote the positives so that we will bring honour and glory to God. Who knows but that we, like Ya’acov, might have a greater purpose in life, than we could ever “ask or imagine.”
Shavua Tov!! - Have a Great Week!!
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END NOTES
[i] "Give me a dozen healthy infants, well-formed, and my own specified world to bring them up in and I'll guarantee to take any one at random and train him to become any type of specialist I might select – doctor, lawyer, artist, merchant-chief and, yes, even beggar-man and thief, regardless of his talents, penchants, tendencies, abilities, vocations, and race of his ancestors." – John B. Watson found in http://en.wikipedia.org/wiki/Nature_versus_nurture
[i] Bob Dylan was born Robert Allen Zimmerman in 1941.
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[i] "Give me a dozen healthy infants, well-formed, and my own specified world to bring them up in and I'll guarantee to take any one at random and train him to become any type of specialist I might select – doctor, lawyer, artist, merchant-chief and, yes, even beggar-man and thief, regardless of his talents, penchants, tendencies, abilities, vocations, and race of his ancestors." – John B. Watson found in http://en.wikipedia.org/wiki/Nature_versus_nurture
[i] Bob Dylan was born Robert Allen Zimmerman in 1941.
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Acknowledgements
Wikipedia and other Internet sources for background information
http://artists.letssingit.com/bob-dylan-lyrics-gotta-serve-somebody-jj58w5h#ixzz3JxXHYHXM
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) AMG Publishers, Chattanooga, TN 1977
Barker, Kenneth, General Editor, The New International Study Bible, Zondervan Corporation, Grand Rapids, Michigan, 1985
= = = ====================================================== = = =
Wikipedia and other Internet sources for background information
http://artists.letssingit.com/bob-dylan-lyrics-gotta-serve-somebody-jj58w5h#ixzz3JxXHYHXM
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) AMG Publishers, Chattanooga, TN 1977
Barker, Kenneth, General Editor, The New International Study Bible, Zondervan Corporation, Grand Rapids, Michigan, 1985
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