​Introduction:
 
It is the repentant and self-sacrificing plea of Judah on behalf of his brother Benjamin, and the imminent possibility of Jacob’s death that acts as the catalyst for Joseph’s break down and revelation. The viceroy and ruler of Egypt, Joseph (YHVH: Mercy adds), chooses to refuse vengeance and instead adds mercy to his brothers.
 
It is almost impossible for the Spirit filled disciple of Yeshua to miss the obvious correlation between the present text and the final exodus of the Jewish people recorded in the Revelation of Yeshua (Jesus) to Yochanan (John).
 
Just as the tribes of Israel have gathered in repentance before Joseph in Egypt and according to the revelation of his person, mourn their sin and are reconciled through his mercy, so too the books of Romans (11) and Revelation explain that in the latter days all the tribes of Israel will look upon the one whom we have pierced and in repentance will receive the mercy of Yeshua our Mashiyach. If there were ever any doubt as to the correlation between the life stories of Joseph and Yeshua, it is silenced here.
 
Gen 45:1 Then Yosef (YHVH: Mercy adds) no longer had the power to restrain himself in front of all who stood near him; and he called out, “Cause every man to go out from me”. And there stood no man with him, when Yosef made himself known to his brothers.
 
Mercy added knowledge to the tribes of Israel.
 
It is clear from the last verses of the previous chapter, that it is Joseph’s realization that his brothers are truly repentant, along with their care for Benjamin and Joseph’s own fears for the wellbeing of his father which finally bring him to the end of himself, emotionally speaking.
 
Rashbam suggests that Joseph had his personal staff and other household members leave the room because his position required that he be seen by them only in an emotionally neutral state.
 
Prophetically speaking, Joseph’s revealing himself to his brothers in private seems to correlate to Yeshua’s revealing Himself to the twelve disciples (All of whom were Jews and represented the twelve tribes of Israel). Following His transfiguration Yeshua instructs the three, “Don’t tell anyone” (Matt. 17:9; 9:9).
 
Gen 45:2 Vayitein And giving kolu his voice, he wept: and the Mitzrayim (Egyptians: Double distress) and the house of Pharaoh (Great House) heard. 
 
This can be understood to mean that word spread to Pharaoh’s house from the houses surrounding Joseph’s house, or, that Joseph’s house was close enough to Pharaoh’s palace that he could be heard. Regardless, the weeping must have taken the form of wailing in order to have been heard outside the walls of Joseph’s house.
 
Gen 45:3 And Yosef (YHVH: Mercy adds) said to his brothers, “I am Yosef; does my father ha-od continue in chaiy health (life)? And his brothers could not answer him; for they were terrified before mipanay’u his face. 
 
Everyone, including the interpreter, had been cleared from the room. Now only Joseph and his brothers remained. Therefore, Joseph must be speaking Hebrew at this point. Thus the brother’s terror and astonishment are triggered not only by the words themselves but also by the fact that Joseph is now speaking their mother tongue.
 
Joseph is not repeating the previously answered question of whether his father is alive. Rather in this context the Hebrew chaiy indicates health, much like the English expression “Full of life”, chaiy is used in a similar way in verse 27 where it speaks of Jacob being revived. Other uses of chaiy denoting health and wellbeing can be found in Lev. 18:5, Deut. 8:3; Prov. 14:30; Hab. 2:4 etc.
 
We notice that Joseph’s brothers were terrified by his revelation. They gazed upon his face (panayu). In other words, when Joseph made himself known, the familiarity they had sensed when looking upon him became suddenly and awe inspiringly clear. So too, at the end of the age, the twelve tribes of Israel will look upon the One Whom they have pierced (Zech. 12:10; John 19:37), and in repentance the entire remnant of the ethno-religious people of Israel (Jews) will be redeemed through Yeshua (Romans 11:25-26).
 
“When Joseph said ‘I am Joseph,’ God’s master plan became clear to the brothers. They had no more questions. Everything that had happened for the last twenty-two years fell into perspective. So too, will it be in the olam haba (time to come) when God will reveal Himself and announce, “I am HaShem!” The veil will be lifted from our eyes and we will comprehend everything that transpired throughout history.” –Chafetz Chaim
 
“Therefore, having such a hope, we act with great boldness. 13 We are not like Moses, who used to put a veil over his face in order for Bnei-Yisrael not to look intently upon the end of what was passing away. 14 But their minds were hardened. For up to this very day the same veil remains unlifted at the reading of the ancient covenant, since in Messiah it is passing away. 15 But to this day, whenever Moses is read, a veil lies over their heart. 16 But whenever someone turns to the Lord, the veil is taken away. 17 Now the Lord is the Spirit and where the Ruach Adonai is, there is freedom. 18 But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory—just as from the Lord, who is the Spirit.” -2 Corinthians 3:12-28 (TLV)
 
Gen 45:4 And Yosef (YHVH: Mercy adds) said to his brothers, “G’shu Draw near to me, please, eli into me, against me. Va’igashu And they came near. And he said, I am Yosef (YHVH: Mercy adds) your brother, you sold me into Mitzrayim (Egypt: Double distress). Gen 45:5 Now therefore, don’t be cut up, nor angry in your own eyes, that you sold me here: for it was to preserve life that Elohiym (God: Judge) sent me before lip’neichem your faces.
 
Adding Mercy he spoke to his brothers, “Draw near, intimately close in brotherly love”. And the brothers drew close. “I am adding mercy” he said, “I’m your brother who you sold into double distress. But don’t dwell on your sin or condemn yourselves because you sold me into this place: it is because there was a need to preserve life that The Judge sent me before your faces (while you were still unable to see). 
 
Joseph responds to the brothers’ terror with an invitation of grace and mercy. “I am the one who adds mercy, your brother”. Joseph does not deny the reality of the sin committed against him. He states clearly that which is already on the minds of the brothers’, “You sold me into double distress”. When he continues he further illuminates and acts out a progression of redemption through repentance and mercy.
 
He has stated his identity as the aggrieved party, acknowledged that he has been sinned against, and has accepted the repentant attitude and actions of those who have committed the sin. Now, drawing attention to all these elements he says, “Now, therefore, don’t be cut up or become self-condemning because you sold me here: for it was to preserve life that Elohiym (God: Judge) sent me before lip’neichem your faces.” Not only did The Judge Elohiym send Joseph ahead of his brothers to preserve them and the entire household of Jacob, He also, through Joseph, has preserved the lives of the Egyptians, who would otherwise have starved to death during the famine. Thus, “To preserve life”.
 
“All of us (sons of Jacob) were destined to descend into Egypt according to God’s decree that Avraham’s descendants would be aliens in a foreign land (Gen. 15:13). Normally we would have gone to Egypt in iron fetters [in the same manner of all slaved-exiles], but He chose to spare Father (Jacob) and you from the harshness of a forced descent into hostile conditions. He set me here to prepare the way and provide for you in honour.” –collected from Tanchuma; Lecha Tov
 
Gen 45:6 For these two years the famine (hunger) has been in the land: and there are five years yet to come, in which there will neither be sowing nor harvesting. 
 
Benjamin had been given the fivefold portion as the first half of the completion of the work of Israel’s establishment in Egypt. There will now be five more years of reliance on the provision of Joseph under Pharaoh, bringing the prosperity and security of Israel (Jacob) to completion. Thus the number ten represents the fullness and certainty of the promised provision of God.
 
Gen 45:7 And Elohiym (God: Judge) sent me before your faces to place you as a remnant ba-aretz in the land, and to keep you alive for a great deliverance. 
 
As a preserved remnant, Israel was to be set apart as the nation from whom the Messiah will come. God had been working to bring about the deliverance of Israel from hunger and death, and He will continue to do so throughout her history until that final deliverance which is foretold in the prophetic book of Revelation. A book that retells the exodus as the grand meta-narrative encompassing generations and fulfilling the allotted days of this world.
 
The deliverance Joseph speaks of is both the present coming to Egypt of Joseph’s family and the future deliverance of the people of Israel from slavery, both physical and spiritual.
 
Gen 45:8  And now it was not you that sent me here, but Ha-Elohiym the God/Judge: and He has made me to be a father to Pharaoh (Great House), and adon lord of all his house, and a ruler in all the eretz land of Mitzrayim Egypt (Double distress). 
 
“And now” is the phrase that secures the brothers’ forgiveness and distinguishes between the past sin and the present reconciliation. “It was not you that sent me here” reveals the purposes and participation of the loving God YHVH. It infers that Joseph was not simply sold but called by God in his dreams and sent ahead by God via the vehicle of adversity.
“Father to the King” is an ancient title given to viziers and is therefore appropriately applied to Joseph. The title father is also used to refer to Israel’s prophets, as in the case of Elisha, who is called “O my father, my father, the chariots and horsemen of Israel” (2 Kings 13:14). Thus Elisha is seen as the spiritual leader of Israel, who has authority in God to direct the outcomes of Israel’s military battles. Given the Hebrew understanding of the use of father in this context, it seems very likely that Joseph’s role in Egypt was a combination of spiritual and military leadership. Additionally, it is also symbolically significant in its representation of Joseph as a type for the Messiah. Yeshua said, “I and the Father are echad (complex unity)”. It is comforting to know that our Messiah is Ruler, even in the land of double distress (Mitzrayim/Egypt).
 
Gen 45:9 You hurry, and go up to my father, and say to him, “This is what your son Yosef says, ‘Elohiym (God/Judge) has made me adon lord of all Mitzrayim Egypt: come down to me, don’t delay: Gen 45:10 And you shall dwell in the land of Goshen (Drawing near), and you shall be near to me, you, and your children, and your children's children, and your flocks, and your herds, and all that you have: Gen 45:11 And there will I nourish you; for there are yet five years of famine (hunger); otherwise you and your household, and all that you have, will come to poverty. 
 
Goshen was a fertile region in northeast Egypt, east of the Nile delta, which contained the country’s most fertile soil and is called the best of the land (Gen. 47:6).
 
The repetition of the phrase “draw near” which was seeded in verse 4, conveys a rhythm of reconciliation and intimacy that cradles the entire account. Joseph is sending a message to his Abba (Dad) saying, “I’m alive Dad, and I’m a trusted adviser to the king and a ruler over all Egypt. Come down (Draw near) to me, live in a place called “Draw near” and dwell near to me with your entire household for the remainder of your days. Also, allow the generations of your progeny to draw near to me.”
 
As a type for the Messiah, Joseph is echoing the future work of the Messiah:
 
“Let us therefore draw near with boldness to the throne of chesed (grace), that we might receive rachamiym (mercy) and find chesed (grace) to help in time of need.” –Hebrews 4:16
 
The major city of Goshen was Rameses. Goshen is thought to have been near Tanis, the seat of power of the Hyksos (Chiefs of Foreign Lands), Semitic invaders who dominated Egypt from approx. 1720 to 1580 BCE. The name Rameses was used in later times during the reigns of the Ramessides of the thirteenth century BCE. These are possibly the periods of Joseph (mid 1700s) and Moses (mid 1300s) respectively.
 
Gen 45:12 V’hinei And behold, your (plural) eyes see, and the eyes of my brother Benyamin (Son of my right hand), that it is my mouth (language) that speaks to you. 
 
“You can recognize my features with your own eyes. You can also identify me by my speaking Hebrew.” -Radak
 
Gen 45:13 And you shall tell my father of all k’vodi my glory in Mitzrayim Egypt (Double distress), and of all that you have seen; and you shall hurry and bring my father down here. Gen 45:14 And he fell upon his brother Benyamin's neck, and wept; and Benyamin wept upon his neck. 
 
Joseph’s glory in Egypt and his intimate connection to his father remind me of the words of Yeshua:
 
“I glorified You on earth by finishing the work that You have given Me to do. Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world came to be.” –Yochanan (John) 17:4-5
 
“And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.” –Revelation 12:11
 
Joseph clearly favours Benjamin over his other brothers and their blood bond strengthens their joyful tears of relief at finally reuniting. The language “And he fell upon his brother Benyamin's neck, and wept” is more dramatic than that of the following verse, where he simply kisses and weeps upon the brothers.
 
The reason God favours one over another in this life, is so that He might exhibit His offer of eternal favour to all. In regard to salvation God has no favourites, but in regard to the way we walk, He favours the obedient.
 
Gen 45:15  Moreover he kissed all his brothers, and wept upon them: and after that his brothers talked with him. 
 
This final act of reconciliation releases the brothers from their fear of Joseph the Egyptian ruler (Judge) and invites them into safe conversation with Joseph their brother and redeemer.
 
Yeshua, in respect to the God-head, is our judge, redeemer and comfort (God with us). And in respect to His humanity, He allowed Himself to become our brother. Like the brothers of Joseph, we view Yeshua as a fearsome judge until we receive His intimate kiss. The Torah brings death only to those who are already dead. It is a judge over the sinner and an instructor to the righteous.
 
Gen 45:16 V’hakol And the kol voice, sound, was heard in the house of Pharaoh, saying, Yosef's brothers are come: and it was pleasing in the eyes of Pharaoh, and his servants. Gen 45:17 And Pharaoh said to Yosef, “Say to your brothers, ‘Do this; load your animals, and go, head to the land of K’naan (Lowland, humility); Gen 45:18 And fetch your father and your households, and come to me: and I will give you the good of the land of Mitzrayim Egypt, and you shall eat the fat of the land. Gen 45:19 Now you are commanded, do this; take wagons out of the land of Mitzrayim Egypt for your little ones, and for your wives, and bring your father, and come. Gen 45:20 Also regard not your possessions; for the good of all the land of Egypt is yours.
 
And The Voice was heard in the great house saying, “Mercy has added his brothers to you”.
 
Joseph was unable to go up to get his father himself due to his role as Egypt’s viceroy and the many responsibilities he had, particularly during this time of famine. Thus (care of Pharaoh) he is very specific in his instructions to his brothers. Pharaoh’s relationship with Joseph is clearly a positive one that goes beyond politics and the matters of the ruling class. He shows extravagant hospitality to the brothers and affords Joseph the opportunity to lavish them with supplies and promise fertile land upon their return.
 
Regard not your possessions, for all the goodness that comes from the land of distress is yours.
 
Adversity teaches us that material possessions are worthless in light of the eternal truths learned through our struggles.
 
Gen 45:21 And the children of Yisrael (Overcomes in God) did so: and Yosef (YHVH: Mercy adds) gave them wagons, according to the commandment of Pharaoh, and gave them provision for the way. 
 
The use of the name Israel here is one of the many reasons that the popular but flawed redacted theory is so unattractive to me. The name Israel in this section of the text of the Torah is an anomaly that refutes the idea of the so called pro-Jacob Elohimist. In fact, the reason the name Israel is used hear is because it is not merely Jacob who is being delivered from famine but the entire people of Israel. This is the perfect place to use the unified title of the tribes, directly after their reconciliation and provisioning. And there is absolutely no reason to believe it was inserted by a redactor at a later date.
 
Gen 45:22 To all of them he gave each man changes of clothes; but to Benyamin he gave three hundred pieces of silver, and five changes of clothes. 
 
Each brother is clothed and cared for but Benjamin is given special treatment as Joseph’s favoured brother, the only one who had not participated in his sale into slavery. There is no indication of the old rivalries, the brothers have learned to accept and appreciate that which God has provided and to celebrate the special gifts which have been given to their younger brother. There is much for us to learn from this. The favour that God bestows on others does not diminish our value, but our envy of them clouds our ability to see our value. Therefore, we celebrate the Good God bestows on others and in doing so we realize our true identity as sons and daughters of God in Messiah.
 
Gen 45:23 And to his father he sent the following; ten donkeys laden with the good things of Egypt, and ten she donkeys laden with grain and bread and food for his father’s return journey. 
 
The double portion of fullness (10) is in compensation for Jacob’s double distress at losing his two sons (albeit temporarily). The bread supplies the immediate need and the grain provides for making bread when the fresh bread runs out. The remainder of the food may be dried fruit, meats etc. for the journey.
 
Gen 45:24  So he sent his brothers away, and they departed: and he said to them, See that you don’t have a falling out on the way. 
 
The p’shat (plain) meaning here denotes that Joseph was concerned that the brothers might look to blame one another for the mistreatment of Joseph. Alternatively, he was concerned that they would begin to argue over why Benjamin received such extravagant gifts from Joseph. Whatever the reason the point was that Joseph wanted his brothers to remain focused on the goal of their journey which was to bring Jacob and all his household to Egypt in fulfilment of the decree of HaShem (Gen. 15:13).
 
Gen 45:25 And they went up out of Mitzrayim Egypt (Double distress), and came into the land of K’naan (Lowland, humility) to Yaakov (Follower) their father, Gen 45:26 And spoke to him, saying, “Yosef is chaiy alive, and he is governor over all the land of Mitzrayim Egypt”. And Yaakov’s lev core being/heart became faint (slacked), for he did not believe them. Gen 45:27 And they told him all the words of Yosef, which he’d said to them: and when he saw the wagons which Yosef had sent to carry him, ha-ruach the spirit of Yaakov (Follower) their father v’t’chaiy revived: Gen 45:28 And Yisrael (Overcomes in God) said, “It is enough; Yosef my son is chaiy alive: I will go and see him before I die. 
 
Both Rashi and Rambam suggest the Jacob experienced a spiritual revival upon accepting the truth of the news concerning Joseph. This, they say, is why the name Yisrael (Signifying Jacob’s spiritual nobility) is employed in the following verse.
 
Jacob’s mourning “will bring down my grey head in sorrow to sheol” (Gen. 42:38), is turned to joy, “It is enough that Joseph my son lives: I will go and see him before I die!”
 
© Yaakov brown 2017

43:1 Now the ha-ra’av famine (hunger) was kaveid heavy in the land. 
​
The reason this phrase is repeated at the beginning of this chapter is because “the land” in question here is not Egypt, as is the case in the previous chapter. The following verse qualifies the context for ba-aretz (In the land). Ha-aretz is a title synonymous with the land of Israel. We could read “Now the hunger was heavy in the land of Israel”.

2 When they finished eating the grain they had brought from Mitzrayim Egypt (Double distress) their father said to them, “Go back. Buy us a little food.” 3 And speaking toward him Y’hudah (Praise) said, “Ha-eish The man warned us firmly saying, ‘You won’t see my face unless your brother is with you.’ 4 If you send our brother with us, we will go down and buy grain for you for food. 5 But if you won’t send him, we won’t go down, because the man said to us, ‘You won’t see my face unless your brother is with you.’”

Reuben, Jacob’s eldest son had already tried to convince his father and had failed (Gen. 42:36); Simeon the next in birth order, was now in Egypt (Gen. 42:24), and Levi, possibly due to his actions at Shechem (Gen. 34:25), had lost his father’s respect. Therefore, Judah, being next in birth order, with the consent of his brothers, speaks to Jacob for the good of the whole community.

Judah uses stronger language in describing the Egyptian Viceroy’s (Joseph’s) instruction to them than the brothers had used together (42:24). When the issue of returning to Egypt was last discussed they had plenty of food and may have hoped that the famine would let up and allow for a return to agricultural prosperity. Now however, they were again faced with the prospect of starvation. Judah had to convince Jacob that none of his sons would return to Egypt without their brother, because Joseph’s vow had been made using a euphemism that required the return of Benjamin or the deaths of the brothers.

The irony of the name Mitzrayim (Egypt: Double distress) is not lost on Jacob, who is facing the double distress of losing both Joseph and Benjamin.

6 Then Yisrael (Overcome in God) said, “Why did you do evil to me by telling the man that you have another brother?” 7 They said, “The man questioned particularly about us and about our relatives saying, ‘Is your father still alive? Do you have a brother?’ So we spoke to him on the basis of these words. How could we possibly know that he would say, ‘Bring your brother down’”?

The name Israel is said to depict Jacob in his spiritual role as Patriarch of the Jewish people. Earlier in this account the name Jacob has been used, now Israel is employed. Jacob is a follower, Israel has overcome in God. In the previous chapters Jacob followed his vision, having seen food for his starving people in Egypt. He pursued that provision through his sons. Now he is faced with the possibility of losing the last of his favoured sons and the realization that this could potentially end the religious observance of Israel (remaining sons).

It is at this point that he must completely let go of his own ability to control the circumstances of his family’s predicament and allow God to be his overcoming strength. Thus, Israel (Overcome in God). This is not so much the difference between human effort and Godly strength, rather it is the lesson of every disciple, we live to follow and serve in the strength we have been afforded, but when all strength is gone and every option exhausted, we learn that HaShem is sufficient.

8 Then Y’hudah (Praise) said to his father Yisrael (Overcome in God), “Please, send the boy with me and we’ll get up and go, so that we’ll live and not die—we and you, and our children. 9 I’ll exchange myself for him (Benjamin). From my hand you can demand him back. If I don’t bring him back to you and place him before you, then the sin I’ve committed against you will be on me all my days. 10 If we had not delayed, we could have returned twice by now.”

Judah attempts to remove one of Jacob’s fears by taking sole responsibility. Reuben had previously offered the lives of his sons but Judah was making himself personally accountable. The Hebrew phrasing infers a life for a life exchange. Judah is saying that he will deliver Benjamin by any means including taking his place if he were to be unjustly imprisoned in the land of Egypt. Short of this he would bear the blood guilt of the sin of losing Benjamin. A sin that he sees as being committed against Jacob.

“I will guard him from heat, cold, evil beasts, and robbers. I will offer my life for his and do anything necessary to ensure his safety.” –B’chor Shor

Rav Meir Zlotowitz suggests that the reason Jacob was willing to listen to Judah’s petition was related to Jacob’s words “Upon me has it all fallen” (Gen. 42:36), implying that only a father could realize the magnitude of the loss of his two sons. Of all the brothers only Judah could identify with the loss of two sons (Gen. 38:7, 10). Therefore, when Judah offered to accept personal responsibility for Benjamin, Jacob granted Judah’s request to return to Egypt with his youngest brother.

11 Then their father Yisrael said to them, “If it must be so, then do this: take some of the best products of the land in your vessels, and bring an offering down to the man—a little balsam and a little honey, gum and myrrh, pistachios and almonds.
 
As is the case in Genesis 37:21-30, Judah’s request prevails where Reuben’s had failed (Gen 42:37-38). There are of course a number of reasons for this, one of which is that the Torah is showing how Joseph, the dominant tribe of the North and Judah the Royal tribe of the south became more important than Reuben, the firstborn.

Rashi notes the Targum, which says “From the praises of the land” and interprets “From the praised produce of the land”. To this he adds that the produce born of the land gives praise to God. While not all of this produce was unique to the land of K’naan (Israel), it was produce that K’naan was famous for.

This selection of gifts included items that were not readily available in Egypt (Gen. 37:25). During a time of famine even a small amount of each of these precious commodities was a sign of great respect and a symbolic gesture of humility toward the Egyptian monarchy.

The balsam or balm carries with it the symbolism of healing. A symbol that will be recognized by Joseph as a voice of affirmation, but is yet to be understood by his father and brothers.

The gift of honey has particular significance because this is the first time it’s mentioned made in Scripture, and it’s being mentioned in relation to the land which will later be called the land of milk and honey (Exodus 3:8). Parts of the land of Israel (Ha-aretz) were famous for their honey production, such as in the region surrounding Ziph (Ez-Zeifeh. Located South-east of Hebron just below the Salt Sea [Dead Sea]: Josh. 15. 55; 1 Sam. 23. 14f., 24; 26. 2), subsequently called the honey of Ziphim (Misn. Machshirin, c. 5. sect. 9).

12 Also take in your hand a double portion of silver, and bring back in your hand the silver that had been returned in the mouth of your sacks. Perhaps it was a mistake. 13 Take your brother too—now, get up, go back to the man!

The instruction to “take in your hand” seems to be a practical one. Silver carried in bags or vessels with other goods might appear to be hidden and therefore an attempt to deceive the Egyptian officials, whereas silver carried in hand shows both openness and a willingness to repay any funds that may have been mistakenly returned to the Hebrew contingent.

14 May El Shaddai (God the All Sufficient Protector) grant you rachamiym mercy (compassion) before the man, so that he may release your other brother to you, along with Benyamin (Son of my right hand/strength). As for me, if I am shachol’ti made childless, shachal’ti childless I will be.”

The name Shaddai is a conjunction of she-dai, meaning “Who is sufficient/enough”. It seems that Jacob employs this name in order to remind his sons that regardless of the amount of preparation they put into their journey and the amount of silver and supplies they carry, it is because God is sufficient to meet the needs of His people that they can trust in His provision and mercy.

The double use of the Hebrew shachol’ti emphasizes the weighty grief of Yisrael. Radak explains that the first use is passive and the second active, meaning that Jacob is saying “I have been made childless and I must face the possibility that I will be made childless”. This is a statement of trust in HaShem that is similar to that of Esther when she was about to appear before the king uninvited: “If I have forfeited my life, so be it” Esther 4:16. Put simply, “HaShem gives and Hashem takes away, Blessed is the Name of HaShem” (Job 1:21). The repetition of this word is also an affirmation of the two children Yisrael has treasured most in his old age, the sons of Rachel: Yosef and Benyamin.

15 Then the men took this offering. They also took the double portion of silver in their hand, as well as Benyamin. So they got up and went down to Mitzrayim Egypt, and stood before Yosef. 16 When Yosef saw Benyamin with them, he said to the one over his house, “Bring the men into the house. U-t’voach t’vach Slaughter, slaughter an animal and hachen (make it firm) prepare it, for the men will eat with me at noon. 

Jewish tradition teaches that “the one over his (Joseph’s) house” was his eldest son Manasheh (Targum Yonatan). This seems unlikely, given that Manasheh could not have been older than 9 at the time, having been born before the famine.

The Sages say that the expression Ut’voach t’vach implies that the one over his (Joseph’s) house was to expose the incision in the neck of the animal so that the brothers could see that it had been slaughtered according to the tradition of their fathers, a tradition that would later be included in halakhic ruling regarding the Torah instructions for the slaughtering of animals (Chullin 91a Rashi).

Radak explains that noon is known as the time for royal dining. The time when many ancient royals enjoyed their main meal.

The Sages say that Genesis 43:16, which employs the phrase “Slaughter the animal and make it firm, prepare it”: infers that the preparation was done in honour of the Sabbath and that the meal was served at noon on the Sabbath. A day which Joseph observed long before the Torah was given at Sinai (Daat Zkenim).

17 So the man did as Yosef said, and the man brought the men into Yosef’s house. 18 But the men were afraid, because they had been brought into Yosef’s house. They said, “It’s because of the silver that was returned to our sacks the first time that we are being brought in—in order to wrestle us to the ground and fall on us and take us as slaves, along with our donkeys.”

It seems that the brothers’ guilt feeds their fear. They were probably concerned about the loss of their donkeys because they were their only means of delivering supplies back to Jacob and their families in K’naan.

19 So they approached the man who was over Yosef’s house and spoke to him at the entrance of the house. 20 “Please, adoniy my lord!” they said. “We came down the first time to buy grain for food. 21 When we came to the encampment and opened our sacks, behold, there was each man’s silver at the opening of the sack, the full amount of our money. So we’ve returned it in our hand. 

This response seems to merge the details of the two discoveries of silver: the singular portion of silver first found in one of their sacks and the silver subsequently found in all their sacks upon their return to K’naan.

The reason for including the details regarding the silver discovered at the encampment on the way, may be to show that they could not have returned at that point because they had not yet retrieved their brother and had been warned by the viceroy (Joseph) not to return without him.

22 In addition, we’ve brought down other silver in our hand to buy grain for food. We didn’t know who put our money into our sacks.” 23 “Shalom lachem Peace to you all,” he replied. “Don’t be afraid. Eloheichem v’loheiy Your God and the God of your father has given you hidden treasure in your sacks. Your silver had come to me.” Then he brought Shimeon out to them, 

The man who was over Joseph’s house (possibly Manasheh, or a member of As’nat’s family, because if this one had been a servant the text would read “the servant who was over Joseph’s house” rather it reads, “the man”), makes a point of comforting the brothers by saying that it has been their God Who has engineered events to bless them. Something that Joseph later expresses to his brothers. Whoever the one over Joseph’s house is, one thing is certain, he is aware of the God of Israel. Joseph is clearly teaching his Egyptian household about the merciful God of Israel from Whom he has received his name and calling.

24 and the man brought the men into Yosef’s house, gave them water and they washed their feet. He also provided fodder for their donkeys. 25 So they prepared the offering for Yosef’s coming at noon, for they had heard that they were going to eat there. 

This verse seems to indicate a progression in their approach toward Joseph’s house and their entry into it. Thus it seems likely that the conversation recorded prior to this was held the courtyard or entry room to the house, which is considered part of the house.

In their fearful state Joseph’s brothers had expected to be pounced on, beaten and confined, and in truth that is what they deserved. However, they were instead given water to wash their feet. One recalls the actions of Yeshua during his final Pesach meal with His disciples. Joseph’s brothers had expected their donkeys to be taken from them. However, they were instead given fodder with which to feed their donkeys. Through the actions of the governor of Joseph’s house (Manasheh: forget), the brother’s sins are forgotten and Mercy is shown to triumph over judgement.
“He has not dealt with us as our sins deserve; nor repaid us according to our iniquities.” –Psalm 103:10

26 When Yosef came home, they brought him the offering in their hand into the house, and they bowed down to the ground to him.

For the first time all of Joseph’s brothers, including Benjamin, bow down to him in fulfilment of Joseph’s first dream (Gen. 37:7).

27 Then he asked if they were well, and said, “Is he well—your elderly father that you told me about? Is he still alive?”

The order of Joseph’s questions seems strange. He first asks if their father is well and then if he is alive. This can be explained by the fact that Joseph may have asked the first question and then, before the brothers could answer, had the terrible thought that his father may have passed away. Alternatively he may have simply been nervous and muddled his words.

Perhaps a better explanation is found in Daat Zkenim, where it is suggested that Joseph first asks after Jacob “Is he well” and then asks about his sabba (Grandfather) Isaac “The older father”, whom the brothers may also have told him about, and who’s death occurred around this time. Of course, the text doesn’t explicitly state that the brothers had spoken to Joseph about Isaac, but on the other hand, he may have simply slipped up by revealing his knowledge about Isaac’s existence. He was certainly showing superior knowledge when he had his staff seat the brothers according to their birth order.

28 “Your servant, our father, is well,” they said. “He’s still alive.” Then they knelt and bowed down. 29 Then he lifted his eyes and saw his brother Benyamin, his mother’s son, and said, “Is this your youngest brother whom you mentioned to me?” Then he said, “May God be gracious to you, my son.” 30 Then Yosef hurried out because his rachamiyn compassion grew warm and tender toward his brother so that he wanted to cry. So he went into an inner room and wept there.

If the assertion concerning Joseph’s unusual question is correct, then the answer of the brothers “Our father is well” applies to Jacob and the second phrase “He is still alive” applies to Isaac. If Isaac was alive at this point in time, he must have passed away between this encounter and the coming to Egypt of Jacob’s household (46:26-27).

Joseph had already seen Benjamin but at this point he notices Benjamin’s features and sees the resemblance to his mother (Zohar; Haamek Davar).

Benjamin is 31 years old at the time of this meeting. Joseph hasn’t seen him for over 13 years.

Jacob had blessed his sons saying “May El Shaddai (God the All Sufficient Protector) grant you rachamiym mercy (compassion) before the man” (v.14). Now, Joseph is filled with rachamiyn mercy and compassion for Benjamin.

31 Then he washed his face, came out, and controlled himself. “Serve the food,” he said. 32 So they served him by himself, them by themselves, and the Egyptians who were eating with him by themselves (for Egyptians could not eat with the Hebrews because it was an abomination to Egyptians). 

Joseph probably ate separately because of his exalted status and possibly because he was keeping Hebrew eating practices that would have been seen by his Egyptian staff as abhorrent and reported to Pharaoh. The reason for the Egyptians eating separately from the Hebrews is stated.

Shepherds (Hebrews) were regarded as abhorrent to the Egyptians (Gen. 46:34; Exodus 8:22), and the sheep seems to be the singular exception to the Egyptian worship of various animals. Egyptians despised sheep and their herders in much the same way as Jews came to despise pigs and their keepers.

Radak’s assertion that Egyptians didn’t eat the meat of sheep because they were considered a deity is untenable, given that Egyptians consumed the meat of a number of other animals to which they attached worship practices, and that those who herded sheep would have therefore been considered holy and respected rather than abhorred.

The fact that the Hebrews were detestable to the Egyptians at a time when Israel consisted of less than seventy souls (Gen. 46:26), is a testimony to Israel’s God given reputation and prominence in the land of K’naan.

33 They were seated before him, the firstborn according to his birth-right and the youngest according to his youth. The men looked at each other in astonishment.

The ten eldest brothers were born within seven years of one another, making it difficult for a stranger to guess their exact birth order. Thus the brothers were astonished to see themselves seated in order from Eldest to youngest.

34 Then portions were brought to them from before him—and Benyamin’s portion was five times larger than any of their portions. Yet they drank and celebrated with him.

Benjamin’s portion is half the number for completion. Half of Joseph’s prophetic dreaming had been fulfilled. Joseph gave Benjamin a significantly greater portion in order to test the brothers to see if their hatred for the sons of Rachel still consumed them. In response to this the Torah states “Yet they drank and celebrated with him”. They were not angered by the special treatment shown to Benjamin. To the contrary, they celebrated it. This shows true repentance and a genuine humility on the part of the 10 eldest sons of Jacob, and stands in stark contrast to the meal they had eaten when they had sat down after throwing Joseph into the well (Gen. 37:25; 42:21). Only the repentant can receive salvation.
 
© Yaakov Brown 2017

We begin this chapter with Yaakov still fearful of the possibility of attack from the surrounding peoples as a result of the actions of Shimon and Levi.
 
35:1 And Elohim (God the Judge) said to Ya’akov (Follows after the heel), “Arise, go up to Beit-El (House of God, the Judge), and settle there; and make there a Mizbe’ach (altar of blood sacrifice) to El (God, Judge) Who appeared to you when you were fleeing from the face of Esav (Hairy) achicha (your brother).”
 
Approximately 22 years earlier Yaakov had vowed that the place he had dreamed of while in Beiyt El would be none other than the House of God. At that time he had set up a pillar of remembrance commemorating his meeting with God. Yaakov’s intention was to return to his father’s house and although he had settled for a short time outside the city of Shechem, he is now being reminded by God of the vow he had made following his encounter with God at Beiyt El.

“And Ya’akov vowed a neder (vow), saying, If Elohim will be with me, and will be shmaraniy (Guardian) over me in this derech (way, journey) that I go, and will give me lechem to eat, and beged (clothes) to put on, So that I return to beiyt avi (House of my father) in shalom; then shall Hashem be for me Elohim (my God). And this even (stone), which I have set for a matzevah (pillar), shall be Beiyt Elohim (House of God): and of all that You shall give me I will surely give the aser (tenth) to You.” –Genesis 28:20-22

We note that even though Yaakov is heading south, he is none the less going up (geographically speaking), making Aliyah. This is an allusion to approaching the Mountain of the Lord.
 
It is Elohim Who meets with Yaakov here. God instructs Yaakov to go up to Beiyt El and to build a sacrificial altar (mizbeach). Elohim speaks in the third person saying, “Make an altar to El Who appeared to you”. This indicates one of two things, either Elohim denotes the Malakh HaShem (Messenger of God/Yeshua) Who is speaking of the unity of God, thus El; or, the speaker Elohim is the unified God-head speaking of El (Yeshua). It is interesting to note that Gur Aryeh, referencing Exodus 34:6, says that in the present text the Name of God El conveys a boundless degree of mercy. Thus Elohim (Judge) and El (Mercy). In any case, the text conveys a sense of the complex unity of God, Who manifests to humanity in a number of ways.
 
God reminds Yaakov that his first encounter at Beiyt El took place in the days when he was fleeing Esav. It seems that God is helping Yaakov to reconnect with his calling, and to make a sober assessment of his present situation. He is no longer fleeing Esav, he is returning in freedom and is experiencing the fullness of God’s provision and protection for him. Yaakov has been in danger of returning to fear and uncertainty, being concerned about the possible repercussions of his sons’ actions against Shechem. Perhaps God is saying, “Remember that I was with you then, and I am with you now.” 
 
2 Then Ya’akov said unto his Beito (Household) and to all that were with him, “Put away the elohei hanekhar (gods foreign) that are among you, vhitaharu (and be pure), and change your simloteiychem (garments); 3 And let us arise, v’na’aleh (and go up) to Beit-El; and I will build there a Mizbe’ach (altar of blood sacrifice) unto El (God, Judge) Who answered me in b’yom tzaroti (in the day of my trouble/distress), and was with me in the derech (way) in which I went.
 
 
Yaakov’s instructions to his household can be associated with the preparations of Israel as she approached Mount Sinai (Exodus 19:14), the Torah’s instructions regarding preparation for ritual service (Num. 19:7-8), and with a repentant and renewed commitment to the One true God (Joshua 24:14). What is clear is that Yaakov is taking the Holiness of God very seriously.
 
We last heard of household or foreign gods in the account of Rachel’s stealing of her father’s household gods. It is no coincidence that this recollection is inspired by the present text. The curse associated with the stealing of the idols comes to bear soon after these events. This instruction of Yaakov may well have been an opportunity for Rachel to come clean regarding the hidden gods of her father, however, given her premature death, it is possible that she was not among those who gave up their idols to Yaakov for burial. As far as we know she had never told Yaakov of the household idols. She had probably taken them believing (according to ancient tribal cultural standards) that the possession of them entitled her to her father’s holdings at the time of his death. We should also remember that “an undeserved curse cannot land” (Proverbs 26:2), and that Rachel qualifies as deserving of the curse pronounced unwittingly by Yaakov.
 
The instruction to change garments may well have to do with uncleanness associated to touching the dead (of Shechem) and possibly in regard to the clothing having touched idolatrous loot taken from Shechem.
 
4 And they gave to Ya’akov kol elohei hanekhar (all gods foreign) which were b’yadam (in their hands), and all their nezamiym (rings) which were in their ozneihem (ears); and Ya’akov buried them under the elah (terebinth) which was at Shechem (back).
 
The foreign deities are self-explanatory, however, for the modern reader the allusion to rings is difficult. These rings of the ear are associated with slavery (Exodus 12:6) or, as in this case, subservience. These rings indicate subservience to foreign gods and may well have been most prolific among the captives of Shechem who had now joined Yaakov’s retinue.
 
Some have asked why these idols and earrings were not melted down for use. The reality is that most often, when items are made from melted jewellery, idolatry soon follows (Golden Calf [Exodus 32], Gideon’s Ephod [Judges 8:25-27] etc.).
 
Why were these items buried rather than simply destroyed and thrown away? The act of burying them has all the symbolism of death and shows these gods to be dead, incapable of anything. Therefore, they’re buried, not gods (Psalm 135:15-17).
 
5 And they journeyed; and the chittat Elohim (terror of God, Judge) was upon the cities that were around them, and they did not pursue after the Bnei Ya’akov (children of Jacob). 6 So Ya’akov came to Luzah (Almond tree), which is in Eretz Kena’an (Land of lowland) that is, Beit-El (House of God, Judge) he and kol ha’am (all the people) that were with him.
 
While one could make the presumption that the terror was due to the slaughter that had taken place at Shechem, this would be a mistaken conclusion. Yaakov was clearly concerned that the surrounding peoples outnumbered his household and that the actions of his sons’ at Shechem would only exacerbate their situation. Additionally the text states that the terror is of God. This means that it was a supernatural terror which had been imparted by God in order to protect Yaakov according to His promises (Genesis 28:10-15), made in the very place that Yaakov was now commanded to approach.
 
7 And he built there a Mizbe’ach (altar of blood sacrifice), and called l’makom (the place) El Beit-El (God, Judge of the House of God, Judge); because there Ha-Elohim (The God, Judge) appeared to him, when he fled from the face of achiv (his brother).
 
The doubling of words indicates affirmation and firm resolve. Here the doubling of the Name El upon the place of Beiyt El establishes it as a sacred land mark for proclaiming the God of gods and His intrinsic link to Yaakov/Yisrael. God the Judge will Judge, God Who is merciful will show boundless mercy. All this is stated in reference to Ha-Elohim (The God), and is a constant reminder to Israel of the present help of God in times of trouble.
 
8 But Devorah (Bee) meineket Rivkah (nursemaid of Rebecca: captivating) died, and she was buried under an alon (oak) below Beit-El (House of God, Judge); and was called sh’mo (by the name) Alon Bachut (Oak of weeping).
 
The Midrash says that this account, which deals with the death of Devorah the maid servant, none the less infers the death of Rivkah (Rebecca).
 
The Torah does not mention Rivkah’s death explicitly. This is explained by the Sages in various ways, none of which are convincing propositions. Suffice to say, for whatever reason Rivkah’s death is not recorded, though she is venerated and appreciated as a godly Matriarch of the Jewish people.
 
9 And Elohim appeared unto Ya’akov again, when he returned from Padan Aram (field of exaltation), and made a bracha (blessing) upon him.
 
God appears to Yaakov again in the sense that this is the second time God has come to Yaakov since his return to the Holy Land.
 
Rashi suggests that Elohim blessed Yaakov following news of Rivkah’s death.
 
10 And Elohim said to him, Shimcha (your name) is Ya’akov (Follows after the heel); no longer will shimcha (your name) be called Ya’akov (your name), but Yisra-el (Overcome in God) shall be shimecha (your name); and He called sh’mo (his name) Yisra-el.
 
The name Yaakov is not done away with, to the contrary, HaShem says, “Your name is Yaakov”. The second statement, “No longer will your name be called Yaakov” refers to the combined people of Yisrael. Thus we don’t call the tribes of Israel Yaakov. Alternatively, in mundane matters his name is Yaakov, however, with regard to the sacred purposes of God, he will be called Yisrael.
 
Unlike Avraham, whose name is changed and his former name no longer used, Scripture testifies to the ongoing use of the name Yaakov. Where Avraham represents Trust, being the Father of Trust (Faith), Yaakov represents the struggling seeker and Yisrael the overcomer. The Gospel message of sin and redemption is perpetually represented in the life of Yaakov, who, in God, becomes Yisrael.
 
11 And Elohim (God, Judge) said to him, “I am El Shaddai (God Almighty, all sufficient protector); be fruitful and multiply; a Goy (nation) and a Kehal Goyim (community of nations) shall be from you, and Melechim (kings) shall come out of your loins;
 
The Name El (unlimited mercy) is joined here with the title Shaddai which comes from the root dai, meaning sufficient, enough. Thus God is sufficient, enough. The fear of God means an end to fear.
 
12 And Ha-aretz (The Land) which I gave Avraham (Father of many peoples) and Yitzchak (He laughs), to you I will give it, and to your zera (seed) after you will I give Ha-aretz (The Land).
 
This affirmation of the covenant promise for the Land of Yisrael reiterates the covenant made with Avraham, one that was reliant on God alone. It is then placed upon Yitzchak, Yaakov and Yaakov’s descendants. Thus the covenant blessing for the Land is not reliant on the actions of the children of Israel but upon the God of Israel.
 
13 And Elohim ascended from him b’makom (in the place) where He talked with him.
 
This verse infers that Elohim was present in some manifest form. Perhaps even humanoid. Possibly as a Malakh (Angelic messenger), even Yeshua (God with us).
 
This phrasing also denotes the role of Yaakov as the one from whom the ladder of Genesis 28 will come forth. In other words, “Yeshua (Salvation) comes from the Jews”.
 
14 And Ya’akov set up a matzevah (pillar, monument) in b’makom (in the place) where He talked with him, even a matzevat even (pillar of stone); and he poured a nesech (drink offering) upon it, and he poured shamen (oil) upon it. 15 And Ya’akov called the shem (name) of ha-makom (the place) where Elohim spoke with him, Beit- El (House of God, Judge).
 
This is now the second pillar Yaakov has set up at Beiyt El. Why does he set up a second pillar? Most likely it is to commemorate his second encounter, however, it’s possible that the former pillar had been removed by the inhabitants of the land.
 
Yaakov pours out two offerings, first a drink offering, possibly water, and second an offering of oil. Both symbols are associated with the worship of HaShem. The former being a means of cleansing and the latter a symbol of the Holy Spirit and fuel for the light of the Menorah which represents the present glory of Hashem manifest in the Holy place.
 
This is now the third time Yaakov has named Beiyt El (Gen. 28:18-19; 35:7). Thus the completion and establishment of this sacred place and the past, present and future redemption it represents.
 
16 And they journeyed from Beit-El; and there was still a space of ha’aretz (the land) to get to Ephratah (Place of fruitfulness); and Rachel (Ewe) travailed, and she had hard labour. 17 And it came to pass, when she was in hard labour, that the meyaledet (midwife) said to her, “Fear not; you shall have this ben (son) also. 18 And it came to pass, as her nefesh (core being) was in departing, (for she died) that she called sh’mo (his name) Ben-Oni (Son of Affliction); but aviv (his father) called him Binyamin (Son of my right).
 
The birth of Benyamin completes the tribes of Israel in the land that they will inherit. His two names, “Son of my affliction” and “Son of my right (strength)” once again reveal the Gospel journey from affliction to strength. His names are a prophetic statement concerning the captivity and freedom of Yisrael. He is the suffering of her captivity and the strength of her freedom.
 
Rachel is not cursing her son by naming him this way. She is simply making an observation from the position of her experience. Nor is Yaakov usurping the name Rachel has given their son, to the contrary, he is adding to it, illuminating it. Rambam observes that Yaakov simply gave the homonym Oni its alternate translation, strength.
 
 
19 And Rachel died, and was buried on the derech (way) to Ephratah (Place of fruitfulness), which is Beit-Lechem (House of bread). 20 And Ya’akov set up a matzevah (pillar) upon her kever (grave, tomb); that is matzevet kevurat (Pillar of the grave) of Rachel to this day.
 
1 Samuel 10:2 says that the tomb of Rachel is in the territory of Benyamin. Jeremiah 31:15 records a prophecy of Rachel weeping in Ramah, a Benjaminite city (Joshua 18:21-28). However, Beit-Lechem would become a significant town in the time of David and is therefore used here as a reference point. We note that a pillar or large stone placed over the grave may be the origin of the Jewish practice of placing stones on top of graves in remembrance of a loved one. The placing of stones atop modern Jewish graves also reminds the modern Jew that Biblical Jewish tradition saw Jews interred above ground, covered by rocks or in tombs. Biblically speaking Jews were not buried beneath the ground. This also makes clear the distinction between Kever (an above ground grave) and the spiritual holding place Sheol (a below ground spiritual location, not a grave).
 
21 And Yisra-el journeyed, and pitched his ohel (tent) beyond Migdal-Eder (tower of the flock). 22 And it came to pass, when Yisra-el dwelt in that land, that Reuven (behold a son) went and lay with Bilhah (troubled) pilegesh aviv (paramour of his father) and Yisra-el heard it. Now the Bnei Ya’akov (Children of Jacob) were Sheneym Asar (Twelve); 23 The Bnei Leah (Children of Leah): Reuven (Behold a son) bechor (firstborn of) Ya’akov, and Shimon (heard), and Levi (joined to), and Yehudah (Praise), and Yissakhar (exalted wages), and Zevulun (honoured, exalted); 24 The Bnei Rachel (Children of Rachel): Yosef (HaShem has added), and Binyamin (Son of my right/strength); 25 And the Bnei Bilhah (Children of Bilhah) shifchat Rachel (maid servant of Rachel): Dan (Judge) and Naphtali (wrestling); 26 And the Bnei Zilpah (Children of Zilpah) shifchat Leah (maid servant of Leah): Gad (army), and Asher (happy); these are the Bnei Ya’akov (Children of Jacob), which were born to him in Padan Aram (Field of exaltation).
 
Reuven’s act of betrayal is not only an act of abominable sexual sin, it is also a statement of Rebellion (2 Sam. 16:20-22; 1 Kings 2:13-25), not only against his father but also against Yisrael. As a result of his sin Reuven loses the privileges of the firstborn (Gen. 49:4). His birth-right is later transferred to Joseph (1 Chronicles 5:1).
 
Although Yisrael hears of what Reuven has done he does not react. The sages suggest that after Rachel’s death Yaakov had set up home in the tent of Bilhah. As a result, Reuven, seeking to defend his mother Leah’s honour, defiled Bilhah. Regardless of Reuven’s reasons, his sin was grievous and the consequences far reaching.
 
The text of verse 21 uses the name Yisrael rather than Yaakov. This conveys the idea that Reuven has sinned, not only against his father Yisrael but also against the now completed tribes of Yisrael.
 
27 And Ya’akov came unto Yitzchak Aviv (his father) at Mamre (strength), unto Kiriat Ha-arba (City of Four), which is Chevron (company, friends), where Avraham and Yitzchak sojourned. 28 And the days of Yitzchak were me’at shanah u’shemonim shanah (180 years). 29 And Yitzchak gave up his spirit, and died, and was gathered unto his people, being zaken (old) and full of yamim (days); and his banim (sons) Esav and Ya’akov interred him.
 
Yaakov has come in full circle. He had left his father in fear for his life and has returned to the land under the weight of grief. He has heard of the death of Rivkah his mother (she is not present with Yitzchak upon his return) and recently watched his beloved wife Rachel die in child birth (based on rabbinical tradition she was probably between 35 and 45 years of age).
 
Yitzchak will live another twenty one years in Chevron before he passes away full of days (a Hebrew idiom reserved for the righteous).
 
Yitzchak is “gathered to his people”.  A phrase that denotes the afterlife and the latter teaching regarding the Bosom of Avraham. From ancient days Jews have understood sheol as a holding place for those who have passed from this world. A place divided into two sections, the righteous held in the Bosom of Avraham and the wicked in Gehinnom.
 
Twenty one years after Yaakov arrives back at Chevron, Esav journeys north-west to help Yaakov inter their father.
 
Rashi notes that in recording Yitzchak’s death here the Torah doesn’t follow chronological order because Joseph was sold into slavery twelve years before the death of Yitzchak.
 
© Yaakov Brown 2017