In verse 31, the Septuagint, a Jewish translation of the Hebrew Torah, reads “staff” rather than “bed”, as recorded in the Masoretic Hebrew text of the Torah. There is no need to argue over which is correct. Both are correct. His staff was at the head of his bed, thus he bowed on the staff and at the head of the bed. Gen 47:1 Then Yosef (YHVH: Mercy adds) came and spoke to Pharaoh (Great House), saying, “My father and my brothers, and their flocks, and their herds, and all that they have, have come out of the land of K’naan (Lowland, humility); and, hinei behold, they are in the land of Goshen (Draw Near). Gen 47:2 And umik’tzeih from the end, outer edge (cut off) of his brothers he (Yosef) took five men, and yatzigeim established (presented) them lip’neiy before the face of Pharaoh (Great House).
Joseph has carefully orchestrated these events so as to keep his brothers and family separate from the royal court of Egypt and the possibility of assimilation. He has previously placed the idea of Goshen before Pharaoh as a foregone conclusion and Pharaoh is happy to comply with Joseph’s request. Why only five of his brothers? Some of our Sages suggest that Joseph chose the weakest of the brothers so as to deter Pharaoh from employing them in his court. Others say that he chose the strongest in order to satisfy Pharaoh’s faith in the strength of Joseph and his community, and enlist Joseph’s brothers into the Egyptian military. Five is symbolically seen as half of fullness (10), the first instalment of a work yet to find completion. In a very real sense this is prophetic of what awaits Israel in the years ahead. It is impossible to know which five brothers were taken before Pharaoh. The Sages’ interpretations range from the weakest to the strongest, and offer various reasons to support their conjectures. Perhaps the most likely explanation is that Joseph chose brothers from each end of the birth order. This fits with the use of the Hebrew “umik’tzeih” which translates literally as “and from the end”. If this is the correct reading of the Hebrew text then the brothers selected might have included Rueben (Behold a son), Simeon (Heard), Benjamin (Son of my right hand) and Zebulun (Prince, dwelling gloriously, gift), the fifth being either Levi (Joined) or Issachar (reward). The Targum of Yonatan names the five as, Zebulun, Dan and Naphtali, Gad and Asher; but Yarchi identifies them as, Reuben, Simeon and Levi, Issachar and Benjamin. Neither list can be considered as anything more than conjecture. What is clear is that Joseph intended to establish his brothers before Pharaoh as being of great value as herders of Egypt’s animals but of little value to the court of the monarchy and to its military. It seems that his goal was to keep the sons of Israel set apart, in order to maintain their culture and more importantly their priestly role before the one true God HaShem, whom they worshipped and represented in the land of idolatry known as Egypt. Gen 47:3 And Pharaoh said to his (Yosef’s) brothers, “What is your occupation? And they replied to Pharaoh, Your servants are shepherds, both we, and also our fathers. As discussed in my commentary on the previous chapter, the role of shepherding was both a practical and spiritual role for the Patriarchs and the tribes of Israel. The Pharaoh in question may be one of the Hyksos kings and is therefore interested in the occupation and lineage of this people who have come from the same region as his descendants, who had invaded Egypt many years prior. If on the other hand he is not a Hyksos ruler and these events are taking place at a later date in History, his question is simply a means by which he can assess how the brothers of Joseph might enhance his rule and the betterment of Egypt. Gen 47:4 They also said to Pharaoh, “It is in order to sojourn (dwell temporarily) in the land that we have come; for your servants have no pasture for their flocks; for the famine/hunger is severe in the land of K’naan (Humility): now therefore, we plead with you, let your servants dwell in the land of Goshen (Draw near). All this was said to Pharaoh according to the instructions Joseph had given his brothers. What stands out in respect to Israel’s greater story, is the fact that the brothers said, “It is in order to sojourn (dwell temporarily) in the land that we have come.” It’s clear that the entire family of Jacob understood the promises of God concerning Israel and the importance of looking forward to that day when they would leave Egypt and return to the Land of K’naan, which would make up part of the greater area of land promised to Israel. To sojourn is to dwell temporarily, working and living until the time comes to move on to the goal of one’s journey. All who follow Messiah Yeshua are sojourners, awaiting His return and the goal of our journey, to live eternally with Him in the promised Olam Haba (World to come). It’s important to note that Joseph’s brothers offer no real threat to the security of Egypt as herders of animals, an occupation reserved for the lower classes and or slaves. Therefore, part of the reason for Joseph’s instructions is to ensure that neither his brothers nor his father appear arrogant or entitled before Pharaoh. Gen 47:5 And Pharaoh (Great House) spoke to Yosef (YHVH: Mercy adds), saying, “Your father and your brothers have come to you (singular): Gen 47:6 The land of Mitzrayim (Double straits/distress) Egypt is before your face (singular); in the best of the land make your father and brothers to dwell; in the land of Goshen (Draw near) let them dwell: and if you know of any men of strength among them, then make them shari my princes over my cattle.” Pharaoh speaks directly to Joseph using the singular “you” and insists that it is Joseph before whom the entire land of Egypt lies. Joseph has shown great respect to Pharaoh in coming to him before allowing his family to make camp in Goshen. Pharaoh continues to trust Joseph’s judgement in all matters and thus he effectively gives the decision back into Joseph’s hands, saying, “Let them dwell”, meaning, ‘Let them dwell where you’ve suggested”. Finally Pharaoh, having seen the prosperity brought about through Joseph’s leadership, requests that he select the strongest of his brothers to care for his herds. This of course gives some credence to the suggestion that Joseph had brought the weaker looking of the brothers before Pharaoh. Gen 47:7 And Yosef (YHVH: Mercy adds) brought in Yaakov (Follows after the heel) his father, and stood him before the face of Pharaoh (Great House), and Yaakov y’vareikh blessed Pharaoh. What we are reading about here is the meeting of two kings. The king of the people of HaShem (A spiritual king), and the king of a world power. Hebrews 6:16 reminds us that human beings always swear by one greater than themselves. In the case of the servants of HaShem, that greater One by Whom we swear is God Himself. It is also true that because the Hebrew view understands all blessing to come from God, the person who blesses is always blessing by One greater than himself. In fact, with regard to the Patriarchs and their interactions with other rulers, it can be said that the greater blesses the lesser. In the present case Jacob blesses Pharaoh, there is no mention of Pharaoh blessing Jacob. From the Torah’s perspective Jacob, the servant of God is greater than Pharaoh (Great House). This is why nothing is said of Pharaoh blessing Jacob. God has and will continue to bless Jacob, and through Jacob God pronounces blessing on Pharaoh, for as long as he cares for, protects and facilitates the prosperity of Jacob/Israel. Gen 47:8 And Pharaoh said unto Yaakov, How old are you? This question of Pharaoh seems unusual. What might have prompted Pharaoh to ask this? It seems that in the plain sense Pharaoh is struck by the ancient features of Jacob’s face and his frailty. Though, given what he already knows of Joseph’s father, the opposite may be true. He may be impressed at how fit Jacob looks for a person whom Pharaoh suspects of being much older than himself. It’s possible that Egyptians were not accustomed to seeing people who had lived as long as Jacob had, and that Pharaoh was astounded by Jacob’s obvious old age and wondered how it was possible? Thus he wanted to verify Jacob’s age. Gen 47:9 And Yaakov said unto Pharaoh, “The days of the years of my pilgrimage are one hundred and thirty years: few and raiym (full of) evils have the days of the years of my life been, and my days are not as many as the days of the years of the lives of my fathers in the days of their pilgrimage. We know that Jacob dies at the age of 147 years (47:28). Therefore, he spends two seventeen year periods with Joseph: Joseph’s first 17 years and Jacob’s last seventeen years. 17 is the sum of the two numbers of completion and wholeness. 7 is connected to the created order and its completion, while also being representative of the sevenfold Spirit of HaShem and the emanations of His character. Thus 7 is symbolic of spiritual completion, wholeness, fulfilment. 10 is also a number of completion and wholeness, and seems to have the role of symbolizing the earthly fulfilments of the heavenly will. In simple terms HaShem has shown Jacob the end from the beginning and is now showing him the beginning from the end. He has lived to see part of the promise fulfilled and will now begin a new journey in Hashem, the journey into Gan Eden (Paradise). Though Jacob’s days have been full of troubles, he has none the less seen the faithfulness of HaShem manifest throughout his days on earth as a sojourner/pilgrim. The root for the Hebrew “guray” meaning pilgrimage or sojourn, is “geir”. Thus, in modern terms Jacob was saying, ‘I’ve been living as an immigrant, a geir (alien/stranger) for 130 years”. Both Rashbam and Rambam read raiym (evils) as “travails”. In this context the Hebrew raiym can denote trouble. “Man that is born of a woman is of few days, and full of trouble.” –Job 14:1 Gen 47:10 And Yaakov (YHVH: Mercy adds) y’varekh blessed Pharaoh (Great House) and went out from before Pharaoh. Once again Jacob (representing HaShem) blesses Pharaoh. Both these blessings are conditional on Pharaoh’s right treatment of Israel. The Torah has already established that God will bless those who bless Abraham’s descendants and curse those who curse them (Gen. 12:3; 22:18; 26:4; 28:14; 30:27-30; 39:5, 23). Gen 47:11 And Yosef (YHVH: Mercy adds) settled his father and his brothers, and gave them a possession in the land of Mitzrayim Egypt, in the best part of the land, in the land of Rameses (Child of the Sun), as Pharaoh had commanded. “The land of Rameses” is the later name, that is, the name used during Moses lifetime, for the region of Goshen (Exodus 1:11). Gen 47:12 And Yosef nourished his father, and his brothers, and all his father's household, with bread, according to the mouths of their children. “According to the mouths of their children” is an idiom that means each family was given the appropriate amount of supplies for the number of people in the family. The same principle is applied during the collection of manna many years later, following the exodus. Gen 47:13 And there was no bread (food) in all the land; for the famine/hunger caused great fainting, so that the land (& those in it) of Mitzrayim Egypt and all the land of K’naan (Lowland) fainted before the face of the famine/hunger. A stark contrast is shown between the care and provisioning of Israel and the general state of the common people of Egypt and K’naan. The “fainting” described is the natural result of low blood sugar and dehydration and is a metaphorically allusion to despair. The famine made things especially difficult during the extremely hot conditions of the summer months. Gen 47:14 And Yosef (YHVH: Mercy adds) gathered up all the silver that was found in the land of Mitzrayim Egypt, and in the land of K’naan, (as the price) for the grain which they (the people of Egypt and K’naan) bought: and Yosef brought the silver into Pharaoh's house. Although Joseph had authority over all these things he showed his great integrity by making himself fiscally accountable to Pharaoh. Gen 47:15 And when the silver ran out in the land of Mitzrayim Egypt, and in the land of K’naan, all the Mitzrayim Egyptians came to Yosef (YHVH: Mercy adds), and said, “Give us bread (food): for why should we die in front of you? Now that the silver is gone. Gen 47:16 And Yosef said, “Give your cattle; and I will give you food in exchange for your cattle, if the silver is gone.” Gen 47:17 And they brought their cattle to Yosef: and Yosef gave them bread (food) in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year. We note that it is “bread/food” that is given rather than grain. These events must be taking place in the latter part of the fifth year or the beginning of the sixth year of the famine/hunger, since we read of a second or following year, when seed rather than bread was given to them for the purpose of sowing the land. This means the drought was coming to an end, making the second of these two years the seventh and final year of the famine. Gen 47:18 When that year was ended, they came to him again the second year, and said to him, “We can’t hide it from my lord, our silver is spent; my lord also has our herds of cattle; there nothing left in the sight of my lord, but our bodies, and our lands: Gen 47:19 As a result, should we die before your eyes, both we and our land? Buy us and our land for bread (food), and we and our land will be servants to Pharaoh: and give us seed, that we may live, and not die, and so that the land will not be desolate. In the ancient world it was common for people devoid of any other means of payment to offer their liberty as payment and become indentured servants to those from whom they purchased goods. The irony of the enslavement of the common people of Egypt is not lost on the Hebrew writer of this text. Moses is recording these words in retrospect at Sinai and must surely see the rhythms of God at work as he collates the oral and revealed history and laws of Israel. Gen 47:20 And Yosef bought all the land of Mitzrayim Egypt for Pharaoh; for every Mitzrayim Egyptian sold his field, because the famine/hunger prevailed over them: so the land became Pharaoh's. It seems unlikely that those in Pharaoh’s court and those of higher social standing were required to sell their freedom. Along with the priests, the elite were probably exempt due to the stipends they received from Pharaoh. Gen 47:21 And as for the people, he removed them to cities from one end of the borders of Mitzrayim Egypt even to the other end. This was probably done in order to sever generational ties to those parts of the land that had been sold. Thus those who had sold ancestral lands in one location were moved to another so that they would not become reattached to the idea of owning what they might later consider to be their rightful possession. That is, the land they had sold. Gen 47:22 Only the adamat ground of ha-coheniym the priests was not purchased; for the priests had a portion assigned them by Pharaoh, and ate their portion of food which Pharaoh gave them: this is why they didn’t sell their ad’maat ground. The priests of Egypt received their stipend in much the same way as the priests of Israel would one day receive their living from the people for the service offered before HaShem. It’s interesting to note that if it is the case that only the priests of Egypt were in this privileged position, then one might consider the people of Israel, who were also allowed to maintain their land in Goshen (and buy more land) and received a regular allotment of food from Joseph, to be a nation of priests. In fact, this has been the case since the first priest Abraham chose to lead his children in the paths of Hashem, and is still the case today. “’So as for you, you will be to Me a kingdom of kohaniym and a holy nation.’ These are the words which you are to speak to Bnei-Yisrael (Children of Israel).” –Exodus 19:6 Gen 47:23 Then Yosef said to the people, “Behold, I have bought you this day and your land for Pharaoh: so, here is seed for you, and you shall sow the land. This happened in the last year of the famine, or else sowing seed would have been pointless. Gen 47:24 And it shall come to pass in the increase, that you shall give a fifth to Pharaoh, and four fifths shall be your own, for seed of the field, and for your food, and for those of your households, and for food for your little ones. Gen 47:25 And they said, “You have saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants.” Gen 47:26 And Yosef made it a law over the land of Egypt unto this day, that Pharaoh should receive a fifth; with the exception of the land of the priests, which didn’t become Pharaoh's. Joseph acts generously in Pharaoh’s name. The land owner (Pharaoh) was entitled to take the majority of the land’s produce. Another ruler of the period might have taken four fifths of the produce and left those who worked the land with only a fifth from which to divide up food and seed for replanting. What Joseph agrees to is the opposite of this. Pharaoh will take the lesser portion and the greater portion will remain in the hands of the farmers. This is why the people respond by saying, “You have saved us”. They gladly offer themselves in service of a ruler who will deal with them righteously. There is a wonderful foreshadowing of the Messiah and His kingdom in this interaction. The Olam Haba (World to come), will be a kingdom owned entirely by the most generous King of all time, God Himself. Those who sell all they have to become His servants in this life are delighted to receive the generous portion of eternal life that God affords those who work in His harvest field. He gives enough for our needs and overflows our cup that we might bless others. When His Son Yeshua (Joseph being the type for Messiah) offers us the opportunity to be set free from certain death in the famine and hunger of this sin affected world, we gladly give up that which we cannot hold on to for that which we will never lose. The fifth given to Pharaoh, even up until the day of the writing down of the Torah, is symbolic of Egypt’s failure to be complete in its spiritual journey. The tithe of Abraham and subsequently of the priesthood, is a lesser portion practically speaking (A fifth is greater than a tenth), but a greater portion spiritually speaking. Gen 47:27 And Yisrael (Overcomes in God) dwelt in the land of Mitzrayim Egypt, in the country of Goshen (Draw near); and they acquired property in it, and grew, and multiplied exceedingly. The priests of Egypt maintained their property, but the priestly nation of Israel extended their land holdings. Israel the man, and “they”, Israel the people, dwelt in Egypt and prospered. Vayechiy (And He lived) This parashat is distinct in that unlike others, there is no gap in the Torah text to indicate its division. It may seem ironic that the portion that describes Jacob’s death should be headed “And he lived”. However, this is exactly the right way to describe the deaths of the children of God. As Yeshua has said, “I am the God of Abraham, Isaac and Jacob: He is not the God of the dead but of the living!” (Matthew 22:32). For Jacob, now Israel, death is the doorway to the Messiah and Gan Eden (Paradise), and subsequently “He lives, eternally”. Gen 47:28 And Yaakov (Follows after the heel) lived in the land of Egypt seventeen years: so the total number of Yaakov’s years was one hundred forty seven. Yaakov the follower, the pilgrim, completes his earthly journey with the knowledge that as Yisrael the overcomer he will enter into Gan Eden (Paradise, Abraham’s bosom). Gen 47:29 And the time drew nigh that Yisrael (Overcome in God) must die: and he called his son Yosef (YHVH: Mercy adds) and said to him, “If now I have found grace in your sight, I plead with you, put your hand under my thigh, and deal kindly and truly with me; I plead with you, do not inter me in Egypt: Israel, who has overcome in God now calls upon HaShem Who adds mercy, asking for confirmation of the hope he has held in his heart for so many years. He asks to be interred above ground (not buried). The act of placing the hand under the thigh next to the male sexual organ is symbolic of an oath which binds one to the generations past and future (Gen 24:2). In effect, Joseph is making an oath that will also be incumbent on his progeny. This is why all of Jacob’s sons go up to inter him at Machpelah in Hebron (Gen. 50:8, 12-13). Gen 47:30 But I will lie with my fathers, and you shall carry me out of Mitzrayim Egypt (Double straits, distress), and inter me in their place of interment.” And he (Joseph) said, “I will do as you have said”. Gen 47:31 And he (Jacob) said, “Swear to me.” And he (Joseph) swore to him. And Yisrael prostrated himself toward the head of the bed (bowed himself on the head of his staff). “In trusting Yaakov (follower), as he was dying, blessed each of the sons of Joseph, and he bowed in worship while leaning on the top of his staff.” –Hebrews 11:21 In verse 31, the Septuagint, a Jewish translation of the Hebrew Torah, reads “staff” rather than “bed”, as recorded in the Masoretic Hebrew text of the Torah. There is no need to argue over which is correct. Both are correct. His staff was at the head of his bed, thus he bowed on the staff and at the head of the bed. With this established we are free to expound the meaning of the head of the bed and the bedrock of the staff, both being significant symbols. The second of Joseph’s dreams has not yet been fulfilled to completion. His brothers have bowed down to him but his father has not. As Jacob seeks Joseph’s oath, Joseph stands close to the top of his bed. After making the oath upon Jacob’s thigh, Jacob bows to Joseph at the head of his bed and upon his staff. Thus he completes that part of Joseph’s second dream that can be completed and leaves the final fulfilment of it (When both Jacob and Rachel will bow to the Messiah ben Joseph [Yeshua]) until that great day when the Messiah returns and the dead rise. The head of the bed is the chief place of rest and denotes a final transition of peace. Jacob is bowing to HaShem in the knowledge of his son’s oath, assured that he will be interred in the cave of Machpelah in Hebron (Gen. 23:9-19; 25:9; 49:30; 50:13), along with his forefathers, there to await the resurrection and the life everlasting in the land promised to him by HaShem. The staff is a sign of Jacob’s authority over all his sons, the tribes of Israel. This is why the name Israel is used in verse 29 prior to the oath and prior to his bowing to Joseph at the head of his bed and upon the staff. This staff of authority is being passed on, not to Judah, but to Joseph, from whom the sons of promise (Ephraim and Menashe) have come forth. This staff is given to Joseph in a figurative representation of the future Messiah, Who will rule over all the tribes of Jacob/Israel, and indeed, over all nations. “ So Yaakov’s sons did for him just as he commanded them. His sons carried him to the land of K’naan and interred him in the cave of the field of Machpelah, the field that Avraham bought as a property for burial from Ephron the Chitti, next to Mamre.” –Genesis 50:12-13 © Yaakov Brown 2017 Joseph is a type for the Mashiyach and Judah is the name under which ethnic Israel would one day be conjoined. 44:1 Then he instructed the one over his household saying, “Fill the men’s sacks with as much food as they are able to lift and put silver in the mouth of each man’s sack. 2 Place my cup, the silver cup, in the mouth of the sack of the youngest, along with his grain and silver.” So he did as Yosef (YHVH: Mercy adds) told him.
The Targum Yonatan once again asserts that the “One over his house” is Manasseh. Joseph had sought to prove his brothers in many ways, during their first trip to Egypt and then during the meal he provided for them upon their return with Benjamin. However, he seems determined to seek confirmation of the brothers’ repentant spirit by placing them in a position where they will have to choose either to fight for a son of Rachel (Benjamin), or flee in order to save themselves. The returning of the silver is of no real practical consequence, given that this has been done previously. However, each time Joseph returns the silver to his brothers he is leaving a clue to the ruse. After all, they had received 20 pieces of silver as his purchase price when they sold Joseph into slavery (37:18-28). What makes this plot more convincing is the addition of the personal sacred item. The cup in question may have been similar in appearance to other sacred goblets used in divination and occult practices. It is clearly symbolic of Joseph’s authority and is an intimate object that touches the mouth: the domain of speech, food, kissing etc. It is obviously a cup he drinks from regularly. 3 In the morning light, the men were sent off, they and their donkeys. 4 They left the city and had not gone far, when Yosef said to the one over his household, “Arise, run after the men. When you catch up to them, say to them, “Why have you repaid ra’ah evil for good? “Get up, chase after the men while the fear of the city is still upon them.” -Tanchuma Joseph was clearly using the awe of the city and the proximity of his power to help inspire fear in his brothers. If the one over Joseph’s house had waited until the brothers were outside of the city they may have felt that they were a safe distance away and simply made their escape. The charge “Why have you repaid evil for good” is a heavy accusation in the culture of the Middle East. Hospitality is paramount and any suggestion that hospitality has been disrespected in any way is often seen as being a greater offense than petty crimes like stealing. 5 Isn’t this the one (cup) from which adonaiy my lord drinks? He even uses it to nachash y’nachash diligently observe by divination (observe a hissing snake). This is ha-reiotem the evil that you’ve fashioned!” 6 Thus he had caught up to them and spoken these words to them. An ancient Jewish translation of the Tanakh called the Septuagint offers evidence that a second question “Why have you stolen my silver goblet?” was once included in the Hebrew text at the end of verse 4. This helps us make sense of the fact that the Hebrew “Kos” (Cup) is not used in verse 5. The phrase “From which my lord drinks” is meant to inspire terror in the hearers. The cup of a king was sacred property and the stealing of it was a direct slight against the one in authority of the entire land of Egypt. The use of the Hebrew “ha-reiotem” from the root “ra’ah”, meaning evil, is interesting. It is used twice in as many verses and carries the core meaning of the accusation against the brothers. First in verse 4 it is said “Why have you repaid ra’ah evil for tovah good?” Then again here in verse 5 we read “This is ha-reiotem the evil that you’ve fashioned”. When added to the double use of the Hebrew “Nachash” meaning “hiss, divine, snake, divination, observe diligently etc.”, the twofold ruse of Joseph is illuminated against the double sin of his brothers. They first threw him into a pit in order to kill him and then sold him into slavery. Joseph has thrown them into a pit (during their first visit to Egypt) and is now placing them in a position where the only means of saving the life of Benjamin and their own lives is to submit to slavery. It is important to remember that the reference to divination does not mean that Joseph practiced divination. In order for Joseph to live and work in Egypt he must have possessed cultural items and objects of authority and items that others associated with Egyptian worship that were simply part everyday life for one who was associated with the Egyptian monarchy. All of this is a ruse. Later when Joseph claims to know things by divination he is simply playing a part. What is clear from the story of Joseph is that he was a devote worshipper of HaShem and it is therefore unlikely that he ever literally practiced divination, which is considered an act of rebellion against God. (Lev. 19:12; Numbers 23:23; Deut. 18:10-11). 7 They said to him, “Why are you saying these things my lord? Far be it from your servants to fashion such a thing as this. 8 Look, the silver we found in the mouths of our sacks, we brought back to you from the land of K’naan (humility, lowland). So how could we steal silver or gold from your lord’s house? 9 Whoever among your servants is found with it, let him die! And also, we’ll become my lord’s slaves.” The first response of the brothers is an emotional one, charged with incredulity. However, they follow this with what is known in the Talmud as a kal vachomer [a.) a deduction from minor to major b.) by extrapolation we know; all the more so]. The brothers are so sure that none of them have stolen the goblet, that they proclaim a death curse over the thief and slavery for themselves if it is proven to be true. It is no coincidence that death and slavery were the very things that the brothers intended to inflict on Joseph. 10 “Now let it be according to your words,” he said. “He with whom it is found shall be my slave, and the rest of you shall be n’kiym clean (innocent, exempt).” The one over Joseph’s house accepts the spirit in which the brothers have spoken but does not insist on a literal adherence to their oath. Rather he counters by proposing the enslavement of the guilty party who he knows to be Benjamin (Though not truly guilty). This is an additional test to prove the brothers. They are being offered the opportunity to leave the guilty party behind and save themselves. Joseph clearly believes that if his brothers still hold animosity toward the sons of Rachel that they will take the opportunity to be rid of Benjamin and escape Egypt with their lives intact. However, if they choose to stay and defend Benjamin, Joseph will know that they are truly repentant. It’s interesting to note that the one over Joseph’s house says “He with whom it is found will be my slave”. This would be a preposterous thing for a servant to say. A slave may work under another slave but he is never the property of that slave. This lends credence to the idea that the one speaking here is Manasseh the son of Joseph who holds authority in Joseph’s house as his first born, and is therefore qualified to speak this way. 11 Then each man hurriedly lowered his sack to the ground and each man opened his sack. 12 He searched them beginning with the eldest and finishing with the youngest, and the cup was found in Benyamin’s sack. 13 Then they tore their clothing, and each one loaded up his donkey and they returned to the city. The speedy response of the brothers shows their belief in their innocence. The man over Joseph’s house searches methodically from eldest to youngest so as to make it appear that he has no idea where the cup might be. According to the Midrash the brothers were being punished measure for measure. Just as they had sent Joseph’s blood stained coat home to Jacob and he had torn his garment in grief, so too they were tearing their garments at the thought of Benjamin’s slavery and the affect that it would have on Jacob. The tearing of garments is a significant Hebraic sign of grief over a lost loved one. The brothers were grieving, not only for Benjamin and Jacob but also for the potential death of the burgeoning nation of Israel. 14 When Y’hudah (Praise) and his brothers entered Yosef’s house, he was still there. They fell to the ground before him. 15 “What’s this deed you’ve done?” Yosef said to them, “Didn’t you know that a man like me can discern by divination?” Joseph’s allusion to divination is obviously part of the ruse. The phrase “A man like me” is intended to promote his Egyptian disguise and affirm his power over them. Joseph is a devote worshipper of HaShem and does not practice divination. This is now the second time Joseph’s first dream has been fulfilled (Gen 37:9). Hebrew prophecy has a cyclical nature and is often fulfilled multiple times. 16 Then Y’hudah said, “What can we say to my lord? What words can we speak? How can we justify ourselves? Ha-Elohiym The God has exposed the iniquity of your servants’. We are now my lord’s slaves—both we as well as the one in whose hand the cup was found.” Though Judah knows that he and his brothers are innocent (Perhaps with the exception of Benjamin), He doesn’t attempt to defend himself, nor does he place the blame on Benjamin. Instead he says, “The God has exposed the iniquity of your servants (plural)”. Judah is clearly making confession concerning the brothers’ greater sin of selling their brother Joseph into slavery. 17 But he said, “Far be it from me to do this. The one in whose hand the cup was found—he will be my slave. But you, go up to your father in peace.” Joseph pushes Judah further by saying “The one in whose hand the cup was found—he will be my slave. But you, go up to your father in peace.” This is his final proving of his brothers. Will they take the opportunity to finally be rid of Rachel’s sons? Or, will they show true repentance and join themselves to Benjamin in brotherly loyalty and honour. (Parashat Vayigash) And Draw Near 18 Then Y’hudah approached him and said, “I plead for your pardon, my lord. Please let your slave say a word in my lord’s ears, and don’t be angry with your slave, since you are like Pharaoh (Great House). The Hebrew phrase “Va-Yiggash,” translated here as “approached” also appears in the introduction to Avraham’s petition on behalf of the righteous of Sodom (Gen. 18:23). There are also similarities between Judah’s petition and that of Moses on behalf of Israel at Sinai (Exodus 32:9-14). However, while his offer is substitutionary, unlike Moses, Judah is not without guilt. Judah knew that his petition to trade places with Benjamin might be seen as letting Benjamin off the hook and therefore could be offensive to the Egyptian ruler (Joseph). Judah also intended to remind the viceroy (Joseph) of the fact that he had requested Benjamin’s presence despite the protests of the brothers. This is why he asked that the viceroy (Joseph) not be angered by what he was about to say. This self-sacrificing stance of Judah shows his strength of conviction and his willingness to be held accountable before God for his sin. 19 My lord asked his servants saying, ‘Do you have a father or a brother?’ 20 So we said to my lord, ‘We have a father who is old, a child born to him in his old age is katan little. Now his brother is dead, so he is the only one of his mother’s children left, and his father loves him.’ 21 Then you said to your servants, ‘Bring him down to me so that I can look at him.’ There is no problem with the description of Benjamin using the Hebrew katan, meaning little, small, young etc. Judah’s words are referencing what was said during their last visit and it is likely that enough time had passed since the brothers last came to Egypt for Benjamin to have matured in size and appearance. Benjamin is at least 20 years old when these events take place, given that Joseph is now approximately 40 years (Gen. 37:2; 41:46, 53). By reminding Pharaoh’s viceroy (Joseph) of his passed enquiries, Judah appears to be calling attention to the obvious inconsistencies in the events leading up to the discovery of the cup. Implicit in his recounting of events is his belief that something is not right with the situation that has arisen. 22 But we said to my lord, ‘The boy cannot leave his father. If he were to leave his father, he would die.’ 23 Then you said to your servants, ‘Unless your youngest brother comes down with you, you won’t see my face again.’ 24 “Now when we went up to your servant, my father, we told him my lord’s words. 25 Then our father said, ‘Go back, buy us a little grain for food.’ 26 So we said, ‘We won’t go down unless we have our youngest brother with us—then we’ll go down. For we won’t see the man’s face unless our youngest brother is with us.’ 27 “Then your servant my father said to us, ‘You yourselves know that my wife bore me two sons. 28 One went out from me, so I said, “He must have been torn to shreds,” and I haven’t seen him since. Verses 27-28 further illuminate the communication between Jacob and his sons which was recorded in Gen. 43:6-7. The Torah is often brief in one place and expansive in another. This kind of illuminated repetition helps the reader to retain small details that might otherwise be forgotten. 29 And if you also take this one away from before me and an accident happens to him, then you’ll bring my grey hair down to the evil of Sheol.’ 30 “Now if I come to your servant my father and the boy isn’t with us, since his v’nafsho soul life is bound to his b’nafsho soul life, 31 when he sees that the boy is no more, he’ll die. Then your servants will bring the grey hair of your servant our father down to Sheol in grief. The use of the Hebrew “nephesh”, meaning soul life, denotes a strong intimate relational connection between Jacob and Benjamin. The same word is used in 1 Samuel 18:1 where it describes Yonatan’s friendship with David. Judah is unwittingly accusing the viceroy of Egypt (Joseph) of killing his own father. Thus Joseph is emotionally challenged within his own ruse. 32 For your servant became surety (An exchange) for the boy with my father when I said, ‘If I don’t bring him back to you, I will bear the blame before my father all my days.’ 33 So now, please let your slave remain as my lord’s slave in the boy’s place, and let the boy go up with his brothers. 34 For how can I go up to my father and the boy is not with me? Otherwise I would see the va’rah evil that would come upon my father!” With a contrite heart Judah offers himself as a slave to the viceroy (Joseph), not knowing that the man who stands before him is the brother he had once sold into slavery. This is a wonderful prophetic allegory for the ethnic people of Israel and her redemption through Messiah at the end of the age. Joseph is a type for the Mashiyach and Judah is the name under which ethnic Israel would one day be conjoined. Thus, just as Judah and his brothers sold Joseph into metaphorical death, so too Israel sold Yeshua into death. But the story doesn’t end there. The day is coming when like Judah, the ethnic Jewish people will come with contrite hearts and gaze upon the One Whom we have pierced, and in repentance through the sacrifice of Yeshua the entire remnant of ethnic Israel will be saved (Romans 11). © 2017 Yaakov Brown 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. 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 would do well to remember that modern social justice is not justice, in the same way that a truth is not the Truth. Introduction:
This sidra (section) of Genesis begins the Torah portion Mikeitz (end), which takes its title from the phrase “And it came to pass at the end of two years”. While practically speaking mikeitz is used to denote the end of a period of time, by way of a remez (hint) it also infers the end, or last phase of the prophecy made to Avraham (Gen. 15:13-16) concerning the bondage and persecution of his progeny and ultimately, their freedom from slavery. It is worth noting that verses 1-32 deal with the last of the three pairs of dreams in Joseph’s story. Each set of dreams acting as a stepping stone toward the fulfilment of God’s plan for Israel. The events of this chapter begin two years after the release of the baker and cupbearer and bring the total years of Joseph’s imprisonment to 12 and his years in captivity to 13 (Genesis 37:2). Verse 46 tells us that Joseph was thirty years old when he stood before Pharaoh, making Jacob 120 years and Isaac 180 (Isaac died around this time) at the time of these events. 1Now it was at the end of two years, when Pharaoh (Great house) was dreaming, and hinei suddenly, there he was standing al upon (over, beside) ha-y’or the River (Nile). Pharaoh was standing upon or over the River, a title used to describe the Nile. The Nile was deified in Egyptian culture and Pharaoh’s standing on or over it makes him (at least in his own mind) superior to it, a god in his own right, which we also know to be part of the spiritual belief system of the ancient Egyptians. Pharaohs were often considered to be gods, a god with us, in reality they were types of anti-messiah’s. As mentioned in previous articles, Pharaoh was a title rather than a proper noun. All of Egypt was dependant on the Nile for its crops and water. The Nile symbolized prosperity and provision. Therefore, given its venerated status, Pharaoh could not help but be captivated by its prominent position in his dream. 2 Then hinei suddenly, there were seven cows, y’fot beautiful, healthy and at closer inspection, fat, and they grazed in the reeds. There were seven cows, a number meaning completion, fullness etc. A number that would later become closely associated to Israel’s agricultural and social order. These cows were healthy (one of the meanings of yafeh) and were grazing in the reeds. The reeds grow at the edge of the Nile itself, which indicates that the Nile is the source of the cattle’s health and fatness. Practically speaking, the cattle of Egypt often submerge themselves in the Nile in order to get relief from the heat and from insects. 3 Then hinei suddenly, there were seven other cows coming up after them from ha-y’or the River (Nile), ugly and emaciated, and they stood beside the cows at the edge of ha-y’or the River (Nile). 4 Then the ugly emaciated cows ate the seven good-looking fat cows—and Pharaoh woke up. As is often the case when dreams take a nasty turn, Pharaoh awoke abruptly and was probably unsettled for some time before going back to sleep. The eating of the fat cows seems symbolic of the fact that the seven full and complete good years would soon be forgotten by a full and complete (7), all consuming age of famine. 5 Then he slept and dreamed a second time: hinei suddenly, there were seven heads of grain ascending on a single stalk, b’riyot made fat and good. 6 Then hinei suddenly, there were seven heads of grain, thin and scorched by the east wind, sprouting up after them. 7 Then the seven thin heads of grain swallowed up the seven ears of grain that had been made plump and full. Then Pharaoh woke up—it was a dream. The text infers that the seven thin heads of grain grew on the same single stalk. The use of the Hebrew echad (One, complex unity) regarding the stalk of the full heads of grain, is intended to unify the two weeks of years in order to connect them to the former dream. Once again the years of famine swallow up all evidence of the years of abundance. Once again the seven that completes the prosperity also completes the poverty. The phrase, “it was a dream” infers relief on Pharaoh’s part at the fact that he had woken from a vivid dream. Relief that turns to concern when he realizes that the dreams have some sense of the prophetic about them. 8 But in the morning he v’tipaem felt beaten and disturbed in ruachu his spirit. So he sent and called for the fortune-telling priests of mitzrayim (Egypt: double distress) and all its wise men and Pharaoh told them his dream. But no one could interpret them for Pharaoh. The fortune-telling occultists of Egypt were part of her priesthood. It may be that the priest of On mentioned later in the text is one of those who was called upon. The wise men may or may not have been associated with the priesthood. Given the ongoing political struggles between the house of Pharaoh and the priesthood of Egypt, it is more likely that the wise men were men of logic and common wisdom rather than spiritualists like the fortune-telling priests. As in the case of the cupbearer and baker, an attempt is made to interpret the dreams but to no avail. This may be the catalyst for the cupbearer’s pang of conscience. We also note the singular use in the phrase, “Pharaoh told them his dream” compared to the plural, “But no one could interpret them”. At this point it should be clear to all concerned that the dreams have a unified message, and yet, this seems to escape all the wise men and priests of Egypt. Though, it seems to have been established in Pharaoh’s mind. This is possibly why when Joseph later begins by establishing the fact that the dreams are echad (one), Pharaoh accepts what follows, having already concluded the same. 9 Then the prince of the cupbearers spoke with Pharaoh saying, “I am reminded of my sins today. 10 Pharaoh had been angry with his servants and put me in the custody of the house of the prince of the executioners—and with me, the prince of the bakers. 11 Then we each dreamed (firmly binding) a dream (firmly bound) on the same night, he and I, we both dreamed, yet each dream had its own interpretation. 12 Now there with us was a ga’ar Ivriy Hebrew youth—a slave belonging to the prince of the executioners. When we told him, he interpreted our dreams for us, each man’s dream he interpreted. 13 Then it came about, just as he interpreted for us, so it happened. I was restored to my position, but he was hung. We could read the cupbearer’s confession as the result of a genuine pang of conscience or as an act of self-preservation. Either way the timing is in God’s hands and affords Joseph the perfect opportunity to bring glory to both the God of Israel and himself. One would have thought, given the Egyptian prejudice against the Hebrews, that the phrase “ga’ar Ivriy” Hebrew youth, coupled with the position of slave, would have given Pharaoh reason to pause. However, it seems, based on the following verse, that Pharaoh’s angst had grown so great that at this point he was willing to try anything. 14 Then Pharaoh sent and called for Yosef (YHVH: Mercy adds). So they quickly fetched him from the ha’bor well/pit. He shaved, changed his clothes, and came to Pharaoh. 15 Then Pharaoh (Great house) said to Yosef (YHVH: Mercy adds), “I dreamed (firmly binding thing) a dream (firmly bound thing) and there’s no one to interpret it. I heard about you—it’s said that you can listen to a dream to interpret it.” Rosh Hashanah 10b says that Joseph was released 2230 years from creation on Rosh Hashanah (Yom Teruah: Day of Shofar blasts). If this is correct, Joseph was released at the beginning of what will later become known as the High Holy Days of Israel, which take place in the seventh month (Tishri, Beginning; The Sabbath Month) of the Hebrew Calendar, and include Yom Kippur (Day of Covering), Sukkot (shelters) and Shemini Atzeret (Eight Day). This idea is significant because the number seven, which symbolizes completion, fullness and fulfilment, is a central element in the dreams of Pharaoh. Also, the month of Tishri is a month of new beginnings. These events are truly a new beginning for both Joseph and Israel (Jacob). And, in retrospect, the beginning of the end (all be it 400 years down the track) of Egypt’s domination over the Jewish people. Note that Pharaoh is referring to the dreams as one dream but like the cupbearer and baker before him, he is using the doubling of the Hebrew chalom chalam’ti (Dreamed a dream). Thus the two become echad (one, complex unity). 16 Then Yosef (YHVH: Mercy adds) answered Pharaoh (Great house) saying, “apart from me. Elohiym (God, gods, Judge) will answer Pharaoh with shalom.” In other words, “Without Elohiym’s help I’m not able to give a Divine answer, instead I defer to Him and He will answer you so as to bring shalom (peace, wholeness) to the turmoil of your heart and mind.” Like Daniel the prophet, Joseph ascribes his interpretive skill to God (Daniel 2:30). “Those that honour Me, I will honour” -1 Samuel 2:30 17 So Pharaoh said to Yosef: “In my dream, hinei suddenly I was standing on the bank of ha-y’or the river (Nile). 18 And hinei behold, out of the river (Nile) seven cows were coming up, fat and beautiful, healthy, and they grazed in the reeds. 19 Then all of a sudden, there were seven other cows coming up after them, feeble, very ugly and emaciated. I’ve never seen cows this hideous in the whole land of Egypt. 20 Then the emaciated and ugly cows ate the first seven fat cows. 21 When they were devoured, one couldn’t tell that they had been devoured. Their appearance was as ugly as it was at first. Then I woke up. 22 Then I saw in my dream, there were seven heads of grain ascending on one (echad) stalk, full and good. 23 Then suddenly, there were seven heads of grain, dried up, thin, and scorched by the east wind, sprouting up after them. 24 Then the thin heads of grain swallowed up the seven good heads of grain. So I told the fortune-telling priests, but no one could provide me with an explanation.” While there are some subtle differences in the recapitulating of the dreams, all the main elements are present. It is possible that Pharaoh left out the fact that the scrawny cows came out of the Nile because the Nile was deified and from his perspective, only gave forth good things. However, this small detail does not mitigate the otherwise dark conclusion of the dreams. The fact that Pharaoh mentions his disappointment only in the fortune-telling priests, may indicate one of two things: either he didn’t expect the wise men (who use logic) to understand what he considered to be metaphysical symbolism, or, he was intentionally belittling his priestly rivals. Whatever the reason, he was none the less concerned about the dreams and their meaning, and was determined to get an answer. 25 Then Yosef said to Pharaoh, “Pharaoh’s dream is echad (one). Elohiym (God, gods) has told Pharaoh what He is about to fashion. 26 The seven good cows: they are seven years. Also the seven heads of grain: they’re seven years. It is echad (one) dream. 27 The seven emaciated and ugly cows coming up after them: they’re seven years. Also the seven empty heads of grain scorched by the east wind: there will be seven years of famine. 28 He (Hoo) the word (Ha-d’var) which I conveyed by my words (d’vartiy) to Pharaoh already: Ha-Elohiym the God is about to fashion, that which he has shown to Pharaoh. 29 Seven years of abundance are about to come in the whole land of Egypt. 30 Then seven years of famine will come up after them and all the abundance in the land of Egypt will be forgotten and the famine will consume the land. 31 So the abundance in the land will be unknown because of the famine that follows, for it will be an exceedingly oppressive famine. Joseph emphasises the unity of the dreams. The cows representing ploughing and sowing and the grain, reaping and harvesting (Arbanel). He first gives a concise overview. Joseph infers that God has given this message to Pharaoh because it concerns the entire land that he has governance over. Joseph reasserts his own trust in God, repeating that God is about to fashion these things. Though the generic title Elohiym (God, gods, judges) is being used, as a Hebrew he can only be speaking of the Hebrew God, he is after all an imported slave who has little previous knowledge of Egypt’s deities. Joseph begins with the issue of famine because Pharaoh is used to prosperous livestock and abundant grain harvests, but it is the latter part of the dream that has concerned him most and it is this that allows Joseph to capture and hold Pharaoh’s attention. 32 “Now as for repeating Pharaoh’s dream twice: it’s because the matter has been settled by Elohiym God and Elohiym God will quickly make it happen. Joseph stresses the point that Elohiym is in control of both the dreams and the events that they predict. Elohiym (Joseph’s God) has firmly decided this and will make it happen very soon. Joseph, a slave, a despised Hebrew, speaks of an authority greater than the false man-god Pharaoh. Any other ruler might have had Joseph struck down for presuming to say such a thing but Pharaoh seems convinced that Joseph is his only means of escaping what is to come. 33 So now, let Pharaoh select a man discerning and wise and set him in authority over the land of Egypt. 34 Let Pharaoh act by appointing administrators over the land and take a fifth portion from the land of Egypt during the seven years of abundance. The man for the job will need to be discerning enough to coordinate the business and logistics of this undertaking and wise enough to know how to store and preserve the grain. A good job for one who has cared for flocks and harvested grain in the fields of Hebron nu. The fifth portion is to be taken from the land, meaning a fifth of all the grain producing land would be farmed directly into Pharaoh’s storehouses. This would be in addition to the taxable produce of the land, which probably returned a tenth of all grain to Pharaoh’s storehouses every year. 35 Then let them gather all the food from these good years that are coming, and let them store up grain under Pharaoh’s hand as food for the cities, so they may preserve it. This means that each city would have its own granaries in which to store its grain. These granaries would be controlled by those whom the man Pharaoh appointed would place in charge as overseers. 36 Let the food be held in reserve for the land for the seven years of famine that are coming upon the land of Egypt. Then the land will not be annihilated by the famine.” Affirming his certain belief in the coming events, Joseph says, “the seven years of famine that are coming”. 37 Now the plan seemed good in the eyes of Pharaoh as well as all his servants. 38 Then Pharaoh said to his servants, “Can a man like this be found, one in whom is ruach Elohiym (God’s Spirit: spirit of the gods)?” It is interesting to note that the plan seemed good not only to Pharaoh but also to his servants. One would have thought that a court of people who despised Hebrews and had just been one upped by a Hebrew slave, would be envious, hateful and disagreeable to Joseph’s interpretation and council. However, be it due to their fear of Pharaoh’s wrath or simply because they genuinely saw the wisdom in Joseph’s words, they were all convinced by him according to the will of God. The name Elohiym, which denotes the attribute of Judgement, is used throughout this account. It is God the Judge who speaks this warning to Pharaoh, and it is the servant of YHVH the Merciful who brings Pharaoh the redemptive solution to the coming crisis. Whatever Pharaoh’s degree of spiritual understanding, he clearly believes that Joseph is a spiritually gifted man imbued with supernatural favour. 39 Then Pharaoh (Great house) said to Yosef, “Since Elohiym God has made all this known to you, there is no one as discerning and wise as you. 40 You! You will be over my house, and in addition all my people’s mouths will kiss you. Only in relation to the throne will I be greater than you.” Egyptian law forbade the promoting of slaves into positions of authority. Thus Pharaoh’s edict was a controversial one. However, it’s clear that Pharaoh was convinced that Joseph was uniquely qualified for the job. This rise to the position of Egypt’s second in command was the first stage of the final fulfilment of Joseph’s God given dream of ruling over Israel and the nations, as a type for the future Messiah. 41 Then Pharaoh said to Yosef, “See, I appoint you over the whole land of Egypt.” 42 Then Pharaoh removed his signet ring from his hand and put it on Joseph’s hand, clothed him with fine linen garments, and put a chain of gold around his neck. The ring was Pharaoh’s seal and meant that Joseph had authority to implement legislation and seal binding law in all Egypt. The fine garments of royalty represented Joseph’s authority over the land of Egypt, over the morning (Sun) and the evening (Moon) stars. This is in fulfilment of his second dream, which has multiple, far reaching and complex repercussions. In place of the garments he had lost, Joseph is given a garment of far greater authority. Though he has suffered great losses, he has, with God’s help, overcome adversity with his trust intact. 43 Then he had him ride in the chariot as second-in-command, the one that belonged to him, and they called out before him, “Av’reich Father King, Tender Father!” So he appointed him over the whole land of Mitzrayim (double distress) Egypt. There are at least two possibilities for translating the composite Hebrew word Av’reich. First, Av means Father (in wisdom) and reich means tender (in years) [Midrash]. Second, and according to both Rashi and Onkelos, Av is the Hebrew for Father and reich is Aramaic for King. Both titles denote attributes of the God of Israel, our Father and King (Aveinu Melkeiynu). Therefore, to the Hebrew reader at least, Joseph is seen as a type for the Messiah (God with us). The Jewish Redeemer who will save from the nations those who submit to Him and then, will deliver, save and restore His entire people (12 tribes), the house of His father Jacob (Israel). Onkelos paraphrases, “This is the father of the king”; which agrees with what Joseph himself says, that God had made him a father to Pharaoh (Gen. 45:8). The Targum of Yonatan includes both meanings in its paraphrasing of this verse: "This is the father of the king, who is great in wisdom, and tender in years:'' –Targum Yonatan “let the father of the king live, who is great in wisdom, and tender in years:'' –Targum Yerushalayim 44 Pharaoh also said to Yosef, “I am Pharaoh, yet without your permission no one will lift up his hand or his foot in the whole land of Egypt.” 45 Then Pharaoh named Yosef (YHVH: Mercy adds) Tzafnat-paneach (treasury of glorious rest) and gave him As’nat (Belonging to the goddess Neit) daughter of Potipherah (He whom the Ra gave), kohen priest of On (Strength), as his wife. Then Yosef went out, in charge of the land of Egypt. Both Rashi and Rashbam interpret Joseph’s new title as M’pareish Hatz’punot, meaning He who explains what is hidden. “One to whom hidden things are revealed” – Onkelos “A revealer of secrets” –Targum Yonatan The latter part of Tzafnat-paneach is used only this once in Scripture, and Iben Ezra confesses his ignorance as to whether it is an Egyptian word or not. Some think the first part of the name is etymologically linked to the name of the Egyptian idol Baal Zephon (lord of the north: Exodus 14:2), and that, in this new name given to Joseph by Pharaoh, he has inserted the name of his god, just as Nebuchadnezzar did, when he gave new names to Daniel and his company (Daniel 1:7). The Zohar explains that the name change was an instance of Divine Providence intended to help keep Joseph’s identity hidden from his family so that his dreams would be fulfilled. Alshich suggests that Potipherah is the same as Potiphar and that therefore, Joseph is marrying his former master’s daughter and is thus vindicated from the false charge concerning Potiphar’s wife. However, if as many believe, Potiphar is a title rather than a personal noun, it is just as likely that the Potiphera of the priests of On is simply an equivalent position in the priesthood held by another individual altogether. This seems more likely in fact, given that the role of Prince of Executioners (Potiphar) is quite separate and distinct from that of priest. As’nat the Egyptian (Double distress) becomes the mother of two of Israel’s greatest sons, the sons of promise, Ef’rayim (doubly fruitful) and M’nasheh (to forget trouble). Thus, out of double distress comes double blessing. 46 Now Yosef was 30 years old when he began serving as representative of Pharaoh, king of Egypt. Yosef went out from Pharaoh’s presence and passed throughout the whole land of Egypt. The age of thirty years is significant because it is believed to be Yeshua’s age when He began His public ministry and is known to be the age at which first century Jewish teachers and scribes were welcomed into positions of ministerial authority. Add to this the multiples of three (Unity of deity and completion of that which is firmly established) and ten (Fullness, completion, fruitfulness), and we see that Joseph is entering a season of completion and fullness according to the will of God. At thirty he has now been separated from his family for thirteen years (Gen. 37:2). A number that in Judaism represents the twelve tribes in union with the One God. 47 During the seven years of abundance, the land produced by the handfuls. 48 So he gathered all the food in the land of Egypt during the seven years, and put food in the cities; the food from the city fields surrounding the cities he put in each city. 49 So Yosef (YHVH: Mercy adds) stored up grain like the sand of the sea, vast amounts, until he stopped keeping record because it was beyond counting. Once again Joseph’s name speaks forth his work and the blessing of God poured out on an undeserving people. Mercy adds. The phrase, “By the handfuls” is an idiom signifying abundance. 50 Two sons also had been born to Yosef before the first year of famine came, born to him by As’nat (Belonging to the goddess Neit), daughter of Potipherah (He whom the Ra gave), kohen priest of On (Strength). 51 Yosef named his first-born M’nasheh (to forget trouble), “because Elohiym God has caused me to forget all my trouble and all my father’s house.” 52 And the second he named Ef’rayim (doubly fruitful), “because Elohiym God has made me fruitful in the land of my oppression.” We are told that Joseph’s two sons are born to him, “before the first year of famine came”. Why? What difference does it make when they were born? In the birth of Joseph’s sons God has provided evidence in advance of the fruitfulness yet to come, so that during the coming years of famine (adversity), Joseph can look to the hope he has in HaShem. The sons are named both for the past faithfulness of God (M’nasheh) and for the future promises of God (Ef’rayim). There is a lesson here for every believer: God has given us a great hope in His Son Yeshua, a promise of eternal life, and we know this, that “God cannot lie”. Therefore, in adversity we should look to the sons who have been born to us in the former days, “Forgotten Trouble (Resurrection)” and “Future Double Fruitfulness (Eternal life)”, remembering that God has been faithful, that He is being faithful, and that He will faithfully complete the good work He has begun in us. The continued use of Elohiym (Judge) reinforces the restorative justice shown to Joseph. As’nat, like Tamar, Rachav, and Ruth, has been grafted into the bloodline of Israel through a Redeemer (like Boaz), a man who is a type for the future Messiah and deliverer of humanity. The fact that the boys were given Hebrew names infers As’nat’s conversion to Joseph’s faith, having been convinced of the truth of HaShem according to His providence and faithfulness to Joseph and Yaakov/Yisrael. We bless our boys every Yom Shishi with the words, “May God make you like Ef’rayim and M’nasheh” (Gen. 48:20). 53 Then the seven years of abundance in the land of Egypt came to an end, 54 and the seven years of famine started to come—just as Yosef had said. So there was famine in all the lands, but in the whole land of Egypt there was bread. 55 When the whole land of Egypt suffered famine, the people cried out to Pharaoh for food, and Pharaoh said to all of Egypt, “Go to Yosef. Do whatever he tells you.” 56 The famine was over all the face of the earth, so Yosef opened up all the stores among them and sold grain to Egypt. Then the famine became severe in the land of Egypt. 57 Yet the whole world came to Egypt to buy grain—to Yosef—because the famine was severe in the whole world. For all intents and purposes, Joseph had become the ruler of the known world. He had become father to Pharaoh (Gen. 45:8), and would soon be recognized as ruler over his brothers according to the will and plan of God for His people Israel. © Yaakov Brown 2017 Here the intimate, holy, personal Name of God is seen in relationship to His people in a profound and literal way. Introduction:
The events of this chapter follow on the heels of Yaakov’s wonderful prophetic dream at Beiyt El. Yaakov appears to arrive in Charan devoid of material wealth, which in itself is a testimony to his tenacity, character and belief in HaShem. Many focus on the ironic trickery of Laban and see these events as Yaakov getting his just deserts, however, as I have previously noted, Yaakov was the one who was dealt with unjustly regarding the birth-right and the blessing of the first-born: so too here, he is dealt with unjustly by Laban, an idolatrous and wicked man who, in a genuine case of irony, unwittingly helps to further the plan of HaShem for Yaakov’s life. In the account of the blessing, Yitzchak is fooled for his own good and the good of his future offspring. So too, in the account of Yaakov’s marriages to Leah and Rachel, Yaakov is fooled for his own good and the good of the future tribes of Israel. Knowing this, we’re able to properly discern the present circumstances as being due to God’s planning and not as some sort of punitive punishment serving the superstitious notion that Yaakov is reaping what he’s sown. Interpretation of this kind only serves to impugn God’s character and place undue blame on Yaakov. The familiar setting of a life-giving well acts as a symbol of God’s continued provision. We have seen this wonderful symbol of hidden water revealed in the lives of Avraham and Yitzchak, and have understood its connection to covenant, blessing and prosperity. Now we see these living waters participating again in the marital union of the Patriarchal and Matriarchal line (Gen 24). The correlation between the well and the courting practices of the Patriarchs’ is significant in Hebrew thought and culture. It was at a well that Eli-etzer (My God’s servant) met Yitzchak’s (He laughs) bride Rivkah (Captivating), and later in Israel’s history Moshe (drawn out) meets his bride Zipporah (Bird, early departure) at a well (Be’er: spring, well. From the root Ba’ar: to make plain, distinct, to make clear, to declare, letters on a tablet). To the Hebrew, the well is considered a symbol of wisdom because the waters of a well are hidden beneath the earth and must be sought out. Wisdom in turn is linked to women and their role as home builders (Proverbs 14:1). Wisdom, as personified in the proverbs (1-9) of Shlomo (Peace), is linked to the Creation of the world and the voice/living Word of Hashem. Thus the well has great significance, physically, figuratively, metaphorically and spiritually. It is a place of clarity, union, provision, blessing, covenant, intimacy, and Divine revelation. Its living waters (Mayim chayim) are a consistent reminder of the merciful provision of God in arid places. Gen 29:1 Then lifting his feet, Yaakov (follows at the heel) walked forth, and came to the land of the children of the east. The lifting of Yaakov’s feet denotes lightness and freedom of purpose as he moves forward on his journey toward intimacy with HaShem. Like the Patriarchs who came before him he goes in agreement with HaShem’s purpose and comes to the land of his mother’s family with nothing more than that which has necessitated his travel. Gen 29:2 And he looked, and v’hinei (suddenly) behold a well in the field, and, v’hinei (suddenly) behold, three flocks of sheep were lying there by it. - For out of that well they watered the flocks. And the great stone (v’ha-even g’dolah) was upon the well's mouth. Both the presence of the three flocks and the well itself are a testimony to HaShem’s hand upon Yaakov’s journey. Yaakov has come to a place where the very sight of Hashem’s provision will renew his strength. This is because he has trusted in Hashem (Isaiah 40:31). The great stone over the mouth of the well prevented water from being stolen and acted as a safeguard against children falling into the well. The Torah emphasises the size of the stone in order to prepare the reader for the miraculous strength that will be exhibited by Yaakov in rolling it away. Gen 29:3 And gathered there were all the flocks; and they rolled the stone from the well's mouth, and watered the sheep, and put the stone back upon the well's mouth in its place. This can be understood in two ways. Either this is a commentary on the customary practice of the shepherds and herdsmen, or it has taken place as Yaakov approached. Gen 29:4 And Yaakov said to them: 'My brothers (achiym), where are you from?' And they said: 'We’re from Charan (Scorched mountain).' Gen 29:5 And he said to them: ‘Do you know Laban (white) the son of Nachor (snorting)?' And they replied: 'We know him.' Gen 29:6 And he said to them: 'Is it well with him?' And they said: 'It is well; and, behold, Rachel (Ewe) his daughter is coming with the sheep (Ha-tzon).' The cultural etiquette of the Middle East requires Yaakov to call these men brothers (achiym), however, they are not literally his blood relatives. Additionally, it is right that he asks after his uncle’s wellbeing. He is also wanting to receive accurate directions for finding his uncle’s dwellings. It is noteworthy that the Hebrew, “Ha-tzon” is used here to describe the sheep that Rachel is tending. This Hebrew word can refer to small herded animals in general, as well as to sheep specifically, but does not refer to standard sized cattle. Rachel’s name, which means “Ewe”, is connected to her role as a shepherdess, both physically and spiritually. She is soon to become the shepherdess of the tribes of Israel. Gen 29:7 And he said: 'Listen, it’s mid-day, it’s not yet time to gather the livestock (Ha-mik’neh) together; so water the sheep (Ha-tzon), and go and feed them.' Gen 29:8 And they said: 'We cannot, until all the herds are gathered together, and they roll the stone from the well's mouth; then we’ll water the sheep.' Yaakov, seeing that Rachel, Laban’s daughter was approaching, wanted to endear himself to her and to Laban by facilitating the watering of her flock. His request also takes into account that if Rachel is made to wait until the evening when the large cattle are coming in to water, her flock will become secondary to the watering of the herds of the others and she may lose some of her animals due to dehydration. Not to mention the imposition it would be to her. The herdsmen and shepherds of the region show their lack of honour and their selfish intent by refusing to move the great stone. They know that the stone can only be moved by several men (29:8) and therefore, they’re smug in their firm position, refusing to help water Rachel’s flock. The phrase, “we can’t” should be understood to mean, “we won’t”. It’s possible that Rachel is disliked by the shepherds and herdsmen of the region because of her father’s reputation. Gen 29:9 While he was still speaking with them, Rachel came with her father's sheep; for she was a shepherdess. The fact that Rachel came alone may indicate that Laban has limited resources, both in people and herds. In fact, Laban did not become prosperous until after he had met Yaakov (30:30). Leah, being weak in the eyes, that is, with an eye condition that would have made the task of shepherding impossible for her, was not able to shepherd her father’s sheep. Therefore, Rachel was given the task. Gen 29:10 And it came to pass, when Yaakov saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Yaakov went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother. The repetition of the unnecessary phrase, “Laban, his mother’s brother” connects all of Yaakov’s actions to the righteousness of his mother Rivkah, so as to make clear to the reader that Yaakov is not honouring his wicked uncle through his actions. In other words, the righteousness of Rivkah is being offerred onto Rachel and Leah and not upon Laban. The fact that Yaakov was able to move the great stone away from the mouth of the well denotes miraculous, God given strength. He has travelled far, has not yet received water himself and has shifted a stone that usually takes several men to move. This action shows Yaakov’s righteous character, his care for women, his holy tenacity and his unrelenting pursuit of all that God has promised him. He is rightly named Yaakov (Follower/Grasper after the heel), for he continues to reach beyond his own grasp in order to take hold of the things that can only be grasped in HaShem. When we compare the well (Be’er) meetings of Eli-etzer and Moshe (Moses) to that of Yaakov, we see some beautiful examples of the unique roles that individuals play in service to God (Gen 24, Exodus 2). Eli-etzer (My God’s servant) was a man of prayer, who through integrity, commitment and piety received a miraculous answer from Hashem during his well encounter with Rivkah, and returned to present his master’s son with his captivating bride. Eli-etzer lived his name, serving his God through right action. Moshe (Moses: drawn out), becomes a champion to Zipporah (bird) and her sisters, drawing them out from an abusive situation and thus gains a home, having previously lost everything as a former son to Pharaoh and a prince in Egypt. Finally Yaakov (Grasps after the heel), employees his tenacious spirit to reach beyond his own limitations in the strength of God and roll away the stone that had prevented Rachel from getting life giving water for her flock. Thus Yaakov follows after the heel of the Life Giving Water, The Healer, The Shepherd of Israel, the Malakh (angel, messenger) of HaShem, Yeshua, The Water of living Himself, God with us. Gen 29:11 And Yaakov kissed Rachel, and lifted up his voice, and wept. Gen 29:12 And Yaakov told Rachel that he was her father's brother (Blood, kindred), and that he was Rivkah's (Captivating) son; and she ran and told her father. Yaakov kissed Rachel as a relative, and not in a romantic way, because to do so prior to making a betrothal contract would have shamed Rachel. This is another reason why the phrase, “Laban, my mother’s brother” was employed by the writer of the text three times in the previous verse. He is kissing Rachel here as a cousin. We can only conjecture as to why Yaakov wept. Perhaps he wept out of relief, having finally made it to his destination and due to coming into contact with a member of his mother’s family. He may also have wept at his lack of means and his inability to offer anything of value for a bride. After all, the purpose of his journey was to find a bride among the daughters of his mother’s brother Laban. He lifted up his voice and proclaimed before all present that he was Rachel’s cousin and the son of her aunt Rivkah, whom she is sure to have heard stories about. Rachel may well have been familiar with the story of her aunt Rivkah’s betrothal through the servant Eli-etzer and for this reason her excitement builds at the possibility of her own betrothal. Thus she runs to fetch her father Laban. Gen 29:13 And it came to pass, when Laban heard news of Yaakov his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house (Beiyto). Laban’s character gives cause for speculation as to his motives for running to meet Yaakov. The Sages teach that Laban ran to Yaakov because he was confident that Yaakov must be laden with wealth and gifts. He thought, “If Eli-etzer, a mere servant had come with 10 richly laden camels (24:10), then Yitzchak’s heir must be bringing great wealth with him (Rashi). Both the Midrash and Rashi suggest that Laban, seeing Yaakov had no wealth, hugged him in order to feel his garments for jewels and valuables he might be keeping on his person. Whatever the truth may be, the Scripture details Laban’s actions and his idolatry, from which we can infer a his motivations. And he told Laban all that had happened. Gen 29:14 And Laban said to him: 'Surely you’re my bone and my flesh.' And he (Yaakov) stayed with him (Laban) for a month. We note that once Yaakov has explained his present situation to Laban, Laban’s response is one of obligation, “You can stay because your my blood”. Yaakov is no longer someone from whom Laban can glean material wealth. Gen 29:15 And Laban said unto Yaakov: 'Just because you’re my brother (Blood, kindred), should you serve me for nothing? Tell me, what should your wages be?' From this we determine that Yaakov worked for his keep the entire time he was with Laban. It was no free ride. Laban offers wages, perhaps because he has prospered while Yaakov has been with him, and because he wants to benefit further from having Yaakov in his community. After all, where Yaakov is there is blessing because of the promises of God. Gen 29:16 Now Laban had two daughters: the name of the elder was Leah (weary/impatient), and the name of the younger was Rachel (Ewe). The text refers to the daughters of Laban in terms of birth order, to make sense of Yaakov’s request in verse 18. Gen 29:17 And Leah's eyes were weak (tender, delicate); but Rachel was of beautiful form and fair to look upon. Leah is said to have a condition of the eyes and the Hebrew denotes weakness, meaning that this condition was debilitating. It may also infer that she was homely looking, making the comparison to Rachel’s form and beauty all the more poignant. As He has done so many times in the past, HaShem will lift up the weak for His glory. By the end of this chapter Leah will have become the mother of a third of Yaakov’s sons, and the Matriarch to the Priesthood (Levi), and the Davidic and Messianic Kingships (Y’hudah) of Israel. Gen 29:18 And Yaakov loved Rachel; and he said: 'I will serve you seven years for Rachel your younger daughter.' Yaakov’s love for Rachel is identified pursuant to the description of her looks. However, he had already noted her service as a shepherdess and there is no reason to believe that his love for her was mere physical attraction. To offer seven years of service for Rachel’s hand is extravagant and shows both his passion and commitment to loving her. He makes clear that he is offering this service for the hand of the younger daughter. Gen 29:19 And Laban said: 'It is better that I give her to you, than that I should give her to another man; stay with me.' Laban says nothing of his intention to marry Leah off first. Either he is hoping Leah will be wed within the next seven years or he has always planned to trick Yaakov. The seven years is spiritually symbolic of completion and prosperity and shows Yaakov to be a man of character, who, although he knows that HaShem has blessed him and promised him a great inheritance, makes no demands for special treatment. Gen 29:20 And Yaakov served seven years for Rachel; and they seemed to him but a few days, because of his love for her. This is more than infatuation or mere physical attraction. Yaakov, according to betrothal custom, did not cohabitate with Rachel for the period of the seven years. It is clear that he genuinely loved Rachel. Gen 29:21 And Yaakov said unto Laban: 'Give me my wife, so that I may go in unto her, for my days are fulfilled.' This is one of the few graphic sexual statements in the Torah. The phrase, “Go in unto her” could be translated in modern terms as, “Go into her”. While this might seem vulgar, it is an important qualifying statement concerning Rachel’s virginity and Yaakov’s righteous actions toward her over the seven year betrothal period. The traditional betrothal period was set at up to one year, thus Yaakov had waited seven times the traditional period for his bride. Rashi notes that Yaakov was 84 years old at this point in the narrative and is concerned about producing progeny in fulfilment of the blessing of HaShem. Gen 29:22 And Laban gathered together all the men of the place, and made a feast. Drunkenness and debauchery were common practice at the feasts of idolaters. Thus it seems that Yaakov may well have over indulged in alcohol, making him an easy target for the deception that follows. One could say that like Yitzchak before him, he had become blind. It would be no surprise if we were to learn that Laban had encouraged him to drink excessively during the wedding feast celebrations. Gen 29:23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. Gen 29:24 And Laban gave Zilpah (A trickling like myrrh) his maid servant to his daughter Leah for a maid servant. Laban’s disregard for his daughters’ feelings aside, it is hard to imagine that Rachel was not complicit in this. Marriage was essential to an ancient woman’s survival and Rachel, seeing that her sister was unlikely to attract a husband, may well have acted to include her in the arrangement that Laban had made with Yaakov, with the end goal of getting both herself and her sister out of the idolatrous household of Laban in pursuit of a better future. Rashi notes, in reference to Megillah 13b, that Zilpah was the younger of the two maid servants and thus helped to solidify the illusion that Yaakov was receiving Rachel into his tent on his wedding night. Gen 29:25 And it came to pass in the morning that, hinei (suddenly) behold, there was Leah; The Hebrew, “hinei” denotes a sudden revelation, a surprising discovery. Thus it seems that Yaakov must have been extremely intoxicated in order to have been fooled the night before. Add to this the deep darkness that falls over communities at night in places where city light doesn’t cause the skies to become luminous and the moon is in its later phases, and it seems more than possible for a deception like this to succeed. and he (Yaakov) said to Laban: 'What is this you have done to me? Didn’t I serve with you for Rachel? Why have you tricked me?' Gen 29:26 And Laban said: 'It’s not our custom in this place, to give the younger daughter in marriage before the first-born. Gen 29:27 Fulfil the wedding week of this one, and we will give you the other also for another seven years’ service.' Gen 29:28 And Yaakov did so, and fulfilled her wedding week; and he gave him Rachel his daughter for a wife. Gen 29:29 And Laban gave to Rachel his daughter Bilhah (troubled) his maid servant to be her maid servant. Gen 29:30 And he (Yaakov) went in also unto Rachel, and he loved Rachel more than Leah, and served with him another seven years. It may or may not have been the custom of Laban’s community to give the eldest daughter in marriage before the younger. Regardless, Laban has acted deceptively. To Yaakov’s credit, he agrees to honour his marriage commitment to Leah and to work an additional seven years in order to secure his marriage to Rachel. The later Torah instruction forbidding a man to marry both a woman and her sister while both are living, may well be the result of an oral tradition passed down from Yaakov as a warning against the pitfalls of such an arrangement (Leviticus 18:18). The wedding week (Judges 14:17) was an obligatory week for the purpose of consummating the marriage and celebrating with wider family and community. Gen 29:31 And HaShem (YHVH: Mercy) saw that Leah was hated (s’nuah), and he opened her womb; but Rachel was barren. The term, “s’nuah” hated, is better understood as, “unloved” (v.30) in this context. It is used as the counterpoint to love, rather than to convey malice. HaShem shows mercy to Leah, knowing that at least for a time, Rachel will be enjoying her newlywed status and the genuine affection of her husband while Leah is neglected. It is however part of the husband’s obligation to provide seed for procreation. Therefore, Leah was not neglected in the marriage bed. Gen 29:32 And Leah conceived, and bore a son, and she called his name Reuven (See a son); for she said: 'Because HaShem (YHVH: Mercy) has looked upon my affliction; for now my husband will love me.' Children were greatly desired in this ancient culture where a man’s name, culture, religion and identity lived on through his male descendants. Leah determined that having given birth, she would find favour and love because of her husband’s desire for progeny. Leah, although the less loved of the two wives of Yaakov, is none the less privileged with giving birth to Israel’s firstborn. In fact, as previously mentioned, she will become the Matriarch of the Priesthood (Levi) and the Davidic and Messianic Kingships of Israel (Y’hudah). Gen 29:33 And she conceived again, and bore a son; and said: 'Because HaShem (YHVH: Mercy) has heard that I am hated, He has therefore given me this son also.' And she called his name Shim’eon (heard). The naming of both Reuven and Shimeon emphasise the fact that God hears in mercy and acts to deliver His children from suffering: physical, emotional, mental and spiritual. These names also reflect the naming of Ishmael. Gen 29:34 And she conceived again, and bore a son; and said: 'Now this time my husband will be joined unto me, because I have birthed him three sons.' Therefore, his name was called Leivi (joined to). It is clear from Leah’s progression of statements regarding the births, that Yaakov has still not changed his view of her or his manner toward her. Thus, at the birth of Levi, the third son (A significant number), she hopes that not only will Yaakov love her for her children’s sake but will also spend more time with her and develop a stronger bond with her through the children they share. Of course, Levi and the priesthood born of him are to be joined to God Gen 29:35 And she conceived again, and bore a son; and she said: 'This time I will praise HaShem (YHVH: Mercy).' Therefore she called his name Y’hudah (praise); and she left off bearing. In the case of the first three sons, Leah has given glory to God and has then focused on how the birth of the boys might benefit her in relationship to her husband Yaakov. This time however, at the birth of Y’hudah, something changes. Here she simply says, “This time I will praise Hashem.” No mention of how the birth of Y’hudah might benefit her, only praise for Hashem. Through great turmoil of heart and emotional suffering, Leah has come to a place of trust. She now recognises that her identity is not in Yaakov but in HaShem. Therefore, she names her son Y’hudah (Praise). The name Y’hudah has greater significance than any of the names given to the other 11 sons of Yaakov. Over 360 times, the Tanakh both directly and indirectly relates the Name of God to the Jewish people. This account gives birth to a revelation of the intimate connection between God and the Y’hudiym (Jews). Here the intimate, holy, personal Name of God is seen in relationship to His people in a profound and literal way. The Hebrew name Y’HVDaH (Y’hudah) meaning praise, has the Name of the One Who is to be praised imbedded within it, YHV(D)H. Simply by removing the character Dalet “D”, the Holy Name is revealed. Thus it is in Y’hudah that the light of the nations dwells and out of Y’hudah will come the light of God with Us, the Messiah and King, Yeshua. Therefore, the light that Y’hudah will bring to the nations is entirely reliant on YHVH. The removed character Dalet, meaning, “Door” teaches us that YHVDH (Y’hudah) will become a door through which the nations will meet HaShem (YHVH). All this is born in the womb of an unloved woman. “Amen, amen truly I tell you P’rushiym, anyone who does not enter the sheep pen by the door, but climbs in by some other way, is a thief and a robber. The one who enters by the door is the Shepherd of the sheep. The doorkeeper opens the door for Him, and the sheep listen to His voice. He calls his own sheep by name and leads them out. When He has brought out all His own, He goes on ahead of them, and His sheep follow Him because they know His voice. But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice.”Yeshua (Jesus) used this figure of speech, but the P’rushiym did not understand what He was telling them. Therefore Yeshua said again, “Amen, amen, truly I tell you, I am the door for the sheep. All who have come before me are thieves and robbers, but the sheep have not listened to them. I am the door; whoever enters through me will be saved. They will come in and go out, and find pasture. The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.” –Yochanan/John 10:1-10 This is why Yeshua says, “Salvation (Yeshua: the door/gate) is of the Y’hudiym (Jews: YHVDH)” [Yochanan/John 4:22]. © 2017 Yaakov Brown “The joy filled One laughed, and calling for the one who followed at His heel, He blessed him, and instructed him saying, “Don’t take a wife from the daughters who dwell in low places. Arise, and go to the place where you will be elevated and rescued, to the house where God dwells, the house of your mother’s Father, and take for yourself a wife from there, from the daughters of righteousness, your mother’s Brother. Introduction:
The beginning of this chapter concludes the final sidra of Toldot (Generations) with Yitzchak giving Yaakov yet another blessing and sending him to Laban at the request of Rivkah. The remaining portion of the chapter begins Vayeitzei (and he went out) and records Yaakov’s dream of the stairway/ladder connecting heaven and earth. This dream reveal’s a great deal concerning the character of God and the future Messiah. The rich symbolism in this story illuminates our understanding of Yaakov’s journey and gives us insight into the future relationship between God and Israel. 28:1 So Yitzchak (He laughs) called for Yaakov (Follower at the heel), blessed him, and instructed him saying, “Don’t take a wife from the daughters of C’naan (lowland). 2 Arise, go to Paddan-aram (Field of Aram, Route to Aram, Elevated rescue), to the house of B’tuel (Daughter of God, Abode of God), your mother’s father, and take for yourself a wife from there, from the daughters of Laban (White, righteousness), your mother’s brother. We begin this chapter with Yitzchak ratifying the blessing. Yaakov had tricked Yitzchak into giving him the blessing of the first born, which as we have previously understood, rightfully belonged to Yaakov. Now, however, Yitzchak blesses Yaakov of his own free will, thus affirming the previous blessing and adding to it. The words of the blessing are articulated in verse 3 of this chapter. The p’shat, plain meaning of the text is clear: “Don’t take a wife from the daughters of idolatry. You are to go to your mother’s family to get a bride from our bloodline”, that is, the bloodline through which HaShem has chosen to perpetuate His plan of salvation for humanity. “Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, for they will turn your children away from following me to serve other gods, and HaShem’s anger will burn against you and will quickly destroy you.” –D’varim/Deuteronomy 7:3-4 “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?” –2 Corinthians 6:14 (NIV) There is also a remez, a hint at something more and a sod, a mystery born of allegory, present in the text. The Hebrew nouns used allude to a spiritual truth that acts in unity with the physical reality. The following is a reading of the text using the meanings of the various nouns: “The joy filled One laughed, and calling for the one who followed at His heel, He blessed him, and instructed him saying, “Don’t take a wife from the daughters who dwell in low places. Arise, and go to the place where you will be elevated and rescued, to the house where God dwells, the house of your mother’s Father, and take for yourself a wife from there, from the daughters of righteousness, your mother’s Brother.” To be clear, The Joy filled One is HaShem, the follower is the children of Israel (Yaakov), the wife-to-be, is a servant of HaShem born of the blood of Israel and Rivkah the mother, whose name means captivating, is the daughter of HaShem. Thus HaShem is the Father and the Righteous One to whom the daughter is spiritually born is the Moshiyach (Yeshua: God the Son), who is fully God and fully human and is descended from Rivkah’s Fathers’ bloodline, both her physical father and her heavenly Father. These opening verses are also pretext to what is about to unfold, that Yaakov will meet Righteousness Himself in an Elevated place, and will name a place Beiyt El (House of God) in remembrance of this divine encounter. 3 Now may El Shaddai (God Almighty, Protector) bless you, and make you fruitful and multiply you so that you will become a lik’hal (assembly) of peoples. 4 And may He give you the blessing of Avraham (Father of many nations), to you and to your seed with you that you may take possession of the land of your sojourn, which God gave to Avraham.” 5 Then Yitzchak sent Yaakov away and he went toward Paddan-aram, to Laban the son of B’tuel the Aramean (Ha-aram, Exalted, Person of Aram), the brother of Rivkah, the mother of Yaakov and Esau. This blessing is a continuation of the covenant blessing of Avraham (17:1) and uses the covenant Name of God, “El Shaddai” (God the Almighty Protector). There can be no doubt that the covenant made by God with Avraham, while he slept, is being ratified to Yaakov and the ethnic people of Israel. This covenant blessing is not reliant on the children of Israel acting a certain way, rather it is entirely reliant of HaShem (YHVH: Mercy), El Shaddai (God Almighty). The use of the Hebrew, “lik’hal” (assembly, ecclesia) denotes a diverse people of the same blood. That is, the tribes of ethnic Israel. This blessing is given as an extension of the former blessing (27:28), meaning that the blessings of prosperity would take place in the land of Israel, whereas Esau’s blessing would be fulfilled elsewhere (Rambam re: 27:39). Yitzchak states explicitly here that he is conveying upon Yaakov, “The Blessing of Avraham”, and thus, he restates the primary aspects of that blessing. It is important to note that there is no mention of Yaakov being sent away with any wealth. In fact, it seems clear from his status while in Laban’s company: that Yaakov arrived in Charan devoid of wealth. This is unusual, given that the birth-right entitled him to the majority share of the family wealth. However, Yitzchak had not yet died and it seems that Yaakov’s parents expected his journey to mirror Elietzer’s journey to retrieve a bride for Yitzchak. Thus they expected Yaakov to return in a reasonably short space of time. Given the tradition of a one year engagement, this would place his expected return within two years. The reason for the obvious statement, “Rivkah, the mother of Yaakov and Esau” is to emphasise the fact that while the sons are of the same blood, it is the one chosen who becomes heir. Election originates from God and is not subject to human desire. Yaakov has not earned his position, to the contrary, it is by the grace of God and through election that Yaakov has come into the blessing. 6 Now Esau (Hairy) saw that Yitzchak (He laughs) blessed Yaakov (Follower at the heel) when he sent him to Paddan-aram (Elevated ransom, Field of Aram) to take for himself a wife from there, when he blessed him and instructed him saying, “Don’t take a wife from the daughters of C’naan.” 7 Yaakov yish’ma (listened to, understood, obeyed) his father Yitzchak and his mother and went toward Paddan-aram. 8 Then Esau saw that the daughters of C’naan were contemptible in his father Yitzchak’s eyes. 9 So Esau went to Ishmael (Hears God) and took Machalat (stringed instrument), the daughter of Ishmael, Avraham’s son, Nebaiot’s (Fruitfulness) sister for his wife, in addition to his other wives. Esau, having witnessed the second blessing bestowed upon Yaakov by his father Yitzchak and hearing his father’s instruction regarding where Yaakov should seek a bride, now attempts to gain back some respect from his parents by marrying someone more suitable. Tragically Esau misses the point altogether. He does not act to divorce his idolatrous wives, rather he adds to his retinue, seeking to merge his father’s faith with the false gods of C’naan. Ironically, by marrying a daughter of Ishmael, he is aligning himself with the enemies of God and of Israel. Therefore, Esau, seeking to curry favour with man, affirms his rejection of God. Parashat Vayetze (And he went out) The following events are a wonderful testimony to the grace of God. Yaakov has not set out seeking God but He has gone with God’s blessing. Yaakov, who spoke to his father saying, “HaShem your Elohiym”, has yet to meet HaShem face to face. He knows off HaShem because of the generational faith passed on to him from his father Yitzchak, and Yaakov is also a man of study, having researched and memorised the history of HaShem’s dealings with his forebears. However, his knowledge is according to earthly record, he has yet to encounter the living Word, the present Creator of the Universe. We observe that although Yaakov was not searching for HaShem, HaShem comes to him. We add to this that HaShem asks nothing of Yaakov, but that Yaakov wants to respond, and so he makes a vow, not as a bargain but as a show of his desire to know HaShem intimately. “Elohiym demonstrates His own love for us in this: While we were still sinners, Messiah (God with us) died for us.” –Romans 5:8 10 Then Yaakov left Beer-sheva (Well of sevenfold oath) and went toward Charan (Scorched mountain). 11Vayif’ga, And he had an encounter Bamakoom in the place and stayed there, for the sun had set. So he took from the stones (meiavneiy: plural) of Ha-makoom, the place and put them by his head and lay down Bamakoom, in the place. Yaakov has come to Beiyt El (Bethel), however, the text hints (remez) at the location of the destination which is about to be revealed in the dream that follows, saying, “Ha-makoom” (The Place), which is a name for the Temple Mount, Moriah. The Sages interpret the Hebrew, “Vayif’ga” to mean, “prayed” (Job 21:15, 36:32, Isaiah 53:12, 59:16, Jer 7:16, 15:11, 27:18, 36:25). Based on this interpretation the Sages say that Yaakov instituted the Ar’viyt (evening) prayer service. This translation of vayif’ga (paga) is however, relatively rare when compared to its contextual meaning throughout the remainder of the text of the Tanakh, and it is not used this way elsewhere in the Torah. When we add to this that there is nothing in the text to indicate that Yaakov is intentionally seeking God, we must conclude that the more common meaning, “encountered, met” is the correct interpretation. We note that Yaakov takes from the stones (Plural) and lies his head on them. However, later in the text he takes the stone (singular) and sets it as a memorial. The Sages tell a mashal (parable) regarding the stones, saying that the stones argued over who would be the pillow for the righteous head of Yaakov. As a result, God is said to have combined them into one stone. While this is not a historical fact, the meaning can be seen in the simple symbolism of the many stones becoming one (echad). Thus the tribes of Israel, an assembly (lik’hal) of blood related peoples, become echad, one people. 12 He dreamed: v’hineih (and suddenly), there was a sulam (stairway or ladder) standing upright on the land (artzah) and its top reaching to the heavens-- v’hineih (and suddenly), mal’acheiy (messengers, angels) of Elohiym (God) oliym (ascending: plural) going up v’yor’diym (descending: plural) and down! This dream initiates a section of the text that takes place after sundown. A section that is, in its entirety, focussed on Yaakov’s dream and the place seen in it. This section covers verses 12 through 17 and concerns the subject of the dream, which is the sulam, ladder/staircase, often called, “Jacob’s ladder”. Although, what becomes clear is that it is HaShem’s ladder/staircase, which is the gate/doorway to the heavens (a figurative way of saying, it is the means by which humanity can be reconciled to God). So what is the ladder/staircase? Yeshua answers this question by saying: “Hinei, Behold, I tell you the truth, you will see ‘the heavens open, and the angels of Elohiym (God) ascending and descending on’ (Gen. 28:12) the Son of Man.” –Yochanan/John 1:51 “Son of Man” is a messianic reference from the writings of the prophet Daniel (God is my Judge) [Dan. 7:13; 8:17]. Thus Yeshua is saying that He is the ladder/stairway which is pictured in Yaakov’s dream. Yeshua is the gateway/doorway to right relationship with God the Father, Who stands atop the ladder, and both beside and above Yaakov in his dream. God is before us, beside us, below us and above us, and if we are willing, He will dwell in us. For contextual purposes it is wise to read the entire first chapter of Yochanan/John’s gospel, which illuminates the person and role of Yeshua as the person of God with us. It makes sense that the location and imagery of Yaakov’s dream should be understood to be a figurative vision correlating to the future physical Temple on Mount Moriah in Jerusalem, because it is also a vision that connects Jacob and the people of Israel to the Heavenly Mishkhan (Meeting place) that is yet to descend, that is, God Himself dwelling with us, as recorded in the Revelation given to Yochanan/John (Rev. 21:22). “I saw no temple in the city (New Jerusalem): HaShem El Shaddai and the Lamb will be its Temple” This text also has a lovely connection to the modern state of Israel and its Aliyah (right of return) policy, which affectionately labels new groups of Jewish immigrants to the land of Israel, “Oliym”, ascending ones. 13 v’hineih (and suddenly), HaShem (YHVH: Mercy) was standing on top of it (above him, beside to him) and He said, “I am HaShem (YHVH: Mercy), Ha-Elohiym (the God) of your father Avraham and Ha-Elohiym (the God) of Yitzchak. Ha-aretz (The land) on which you lie, I will give it to you and to your seed. 14 Your seed will be as the dust of the land, and you will burst forth to the west and to the east and to the north and to the south. And blessing you (v’niv’rachoo), all the families of the earth will be blessed—and in your seed. 15 v’hineih (and suddenly), Behold, I am with you, and I will watch over you wherever you walk, and I will return you to this ground (ha-adamah), for I will not forsake you while I fashion what I have spoken (promised) to you.” Scripture customarily uses the Hebrew, “Hinei” to introduce something new and significant. The Akeidat Yitzchak notes that the frequent use of the term in this account denotes an event of great importance. “Suddenly, Mercy (HaShem) was standing with Yeshua (Jacob’s Ladder) and said, ‘I am Mercy, the Judge of all things, the God of Avraham your father, and the God of Yitzchak. The land of Israel, which you’re lying on, I will give to you and your descendants.” Notice that HaShem doesn’t call Yitzchak Yaakov’s father, but places the emphasis on Avraham being Yaakov’s father. This is yet another affirmation of the covenant of Avraham upon Yaakov and the ethnic children of Israel. 16 Yaakov woke up from his sleep and said, “Undoubtedly, HaShem (YHVH: Mercy) is standing in this place (Bamakoom)—and I was unaware.” 17 So he was afraid and said, “What fear is in this place! This is none other than Beiyt Elohiym (the House of God)--this must be the gate to the heavens!” “HaShem is standing in this place”, that is, the place in his dream. “I was unaware”, that HaShem had placed His name upon Ha-makoom (The place), Moriah. “What fear is in this place”, that is, the place in his dream. “This is none other than Beiyt Elohim, the house of God”, a title for the Temple in Jerusalem atop mount Moriah. “This must be the gate to the heavens”, that is, this ladder/stairway must be the gate/doorway to the heavens. “Ein zeh, this place I saw in my dream that the ladder was standing upon. It can be none other than Beiyt Elohiym, the site of the Temple. Our Sages (Pessachim 88) have said that Yaakov called the Temple ‘House’,” –Sforno on Genesis 28:17:2 “This is not an ordinary place but a sanctuary for God’s name, a place suitable for prayer.” –Targum Yonatan Speaking of the Temple in Jerusalem the prophet Isaiah says: “These I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for My house will be called a house of prayer for all nations.” –Yishaiyahu/Isaiah 56:7 18 Early in the morning Yaakov got up and took the stone (singular), which he had placed by his head, and set it up as a memorial stone and poured oil on top of it. 19 He called the name of that place Beiyt-El (though originally the city’s name was Luz-almond tree). This section refers to a place other than the place in the dream, which is called, “this” place. Here Yaakov sets up a single stone in, “that” place. Thus, the former place is Moriah, the Temple Mount which Yaakov saw in his dream, whereas the current place is differentiated from the dream place and is called, “that” place, meaning Beiyt El, which was once called Luz. It is important to note that Beiyt El (Bethel) is only 18 kilometers east of Jerusalem and that Mount Moriah can be seen from Beiyt El. The oil poured upon the stone is a symbol of the Ruach Ha-kodesh (Holy Spirit) and His being poured out upon the people of Israel, made one through Yeshua, Who is the head and King over Yaakov and his sons. It is worth remembering that stone is porous and absorbs oil into its deepest recesses. We too invite the oil of God’s Ruach to become infused with our own spirits, an intrinsic part of our soul existence and to ignite the overflow of eternal hope in us. 20 Then Yaakov made a vow saying (l’mor), “If Elohiym (God, Judge) will be with me and watch over me on this way that I am going, and provide me food to eat and clothes to wear, 21 and I return in shalom to my father’s house, then HaShem (YHVH: Mercy) will be lee l’elohiym (my God). The word, “l’mor”, saying, usually denotes a vow formula, which is intended to be said allowed and used by others. However, there is no one to whom Yaakov could be speaking the vow other than Hashem. Therefore, the Sages suggest that his words are meant to be passed on to future generations as an example. Contrary to popular teaching, Yaakov’s vow does not show mistrust, rather it is because He believes that God will do what He has promised that Yaakov wants to respond by offering a promise of his own. This is another step in Yaakov’s journey toward intimacy with HaShem. A paraphrase of Yaakov’s vow could read: “If Elohiym, the Judge of all things, will be with me as He has said, and He will watch over me on this way I’m going, and provide all my needs, and return me in peace to my father’s house. Then HaShem, the God of mercy, will have shown that He is my God, and as a symbolic gesture of my thankfulness I will continually give Him a percentage of the wealth He has provided for me, that figuratively represents all that I have and am.” Yaakov’s vow is made up of what would eventually become the primary elements of the standing prayer, Ha-Amidah, and in turn is reflected in the Disciples Prayer (Teffilat Ha-Talmidim) that Yeshua taught to His talmidim: “You should pray like this: Our Father Who dwells in the heavens, may Your name be kept Holy. Your kingdom come, Your will be done in earth, as it is in the heavens. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into trials, but reach down and tear us up and out of that which is evil: For Yours is the kingdom, and the power, and the glory, forever and ever. Amen. –Mattitiyahu/Matthew 6:9-13 22 So this stone which I set up as a memorial stone will become a Beiyt Elohiym (God’s House), and of everything You provide me I will repeatedly give a tenth of it to You.” The stone, which has been Yaakov’s pillow, a symbol of the unity of the future tribes of Israel and a symbol that connects Yaakov/Israel to the foundation of the earthly Temple, the means of redemption Yeshua/Jacob’s Ladder, and the heavenly Temple to come; is set up not to be worshipped but as a sign of remembrance (zikharon) of what God has done, what He is doing and what He has promised to do. © 2017 Yaakov Brown Introduction:
Genesis 24 continues the Torah portion Chaiyei Sarah (Life of Sarah) and shows us how the spiritual vistas created by a righteous person’s life can reach beyond the temporary existence of the present world into the lives of the generations that follow. The household (beit) of Milcah (22:20-23; 24:28) and the tent (o’helah) of Sarah are symbolic elements of this narrative that convey the ongoing impact of the comforting presence of Israel’s matriarchs and in Yitzchak’s life, the poignant reminder of his mother’s comfort. Thus we recall the well-known Hebrew phrase, “L’dor v’dor” (Unto generation and generation). The life of Sarah was a life of comfort (nachum) that seeded comfort for the generations to come. The last line of chapter 24 reads, “Yitzchak was comforted after his mother”, meaning that the gift of Rivkah as a wife and companion brought comfort to Yitzchak, thus continuing the godly comfort given to him by his mother Sarah, who had now passed into Gan Eden (Paradise). Genesis 24 is the longest chapter according to the division and numbering of the Torah, however, this has little relevance in understanding a book that is neither divided or vowel marked in its original state. The books of the Torah are intended to be understood as a whole, each element revealing the sum and the sum filling the individual elements. This story of the acquiring of a wife for Yitzchak illuminates a number of spiritual examples for the faithful follower of Messiah. The trust of Avraham is once again revealed in his certainty of God’s provision, the faithful obedience and perseverance of the chief servant of Avraham’s household (Probably Eli-etzer) is a shining example to those who follow after good teachers’ and the selfless love of Rivkah births comfort and brings hope into the grieving Yitzchak’s life. This narrative functions as a hope filled farewell for Avraham, who passes away seven verses into the next chapter. God is offering physical proof of the promises yet to be fulfilled, giving Avraham a heart full of hope as he enters into Gan Eden (Paradise) to await the Olam Haba (World to come). Gen 24:1 And Avraham (Father of many nations) became old, entering into years; and HaShem (YHVH: Mercy) blessed Avraham in all things. The Rambam notes that God had given (ba’col) Avraham all things: riches, possessions, honour, longevity, and children, and that the one thing he lacked was to see his son Yitzchak married and having children to perpetuate the promise. However, it’s more important to note that, ba’col (In the-everything) reveals something far greater than physical wealth and the perpetuation of progeny. The greater reality is that God was a blessing to Avraham by being present in all areas of his life, journeying with him in all things (ba’col), through the good times and the bad. Therefore, we understand that, “HaShem blessed Avraham and was present with him in all things”. Gen 24:2 And Avraham said to his servant, the eldest of his house, who ruled over all that he had: “Put, I plead with you, your hand under my thigh.” While it’s true to say that the servant mentioned in this chapter is never named, there is no reason to doubt the rabbinical view that this servant is the same as the one who Avraham spoke of as being the inheritor of his household, prior to the birth of Yitzchak. Eli-etzer is the only member of Avraham’s household previously named, who fits this description (Genesis 15:2-4). “Avraham said to Eli-etzer his servant, the senior of his house, who had rule over all his property, ‘Put now your hand upon the section of my circumcision.” –Targum Yonatan “Put now your hand under the thigh of my covenant” –Targum Yerushalayim The phrase, “Put…your hand under my thigh” is a euphemism for the male organ and is thus inviting an oath made on the reproductive hopes of the male concerned. It is a sacred and intimate oath between the two men but is in no way a sexual act. Great trust and intimacy is invoked here, it should not be desecrated by immoral sexual innuendo. The Targums and the rabbis generally agree that the positioning of the oath hand reflects the importance of the covenant of circumcision, and adds to the severity of the oath regarding the line from which the bride of Yitzchak must come. The parallel passage in Genesis 47:29 may infer that the present passage is a death-bed prequel to this story, and that Avraham may have already passed away prior to Yitzchak’s marriage. We should also observe the graciousness of Eli-etzer (My God helps), who had once been in line to inherit Avraham’s wealth and household. He is clearly a man of great integrity and humility who reflects his master’s spirituality back to him. Gen 24:3 “And swear sevenfold by HaShem (YHVH: Mercy), the God (Elohiym) of the heavens and the God (Elohiym) of the earth, that you will not take a wife for my son of the daughters of the C’naaniy (Canaanites), among whom I dwell.” Gen 24:4 “But you will go to my country (khaldee), and to my kindred (Charan), and take a wife for my son, even for Yitzchak (Isaac: He laughs).” It seems that Avraham believed he might die before seeing his son married to a suitable woman. Therefore, he wanted assurance from his most trusted servant, that every effort would be made to find Yitzchak a bride from Avraham’s family. It’s clear from the following verses that Avraham trusted that God would provide for Eli-etzer’s oath. Thus Avraham places his trust in God’s provision over and above his own ability to bring about God’s promise. The Hebrew, “Ash’biyacha” translated “swear” comes from the root, “sheva” (seven, oath etc.) Avraham’s rejection of the Canaanites was not based on their idol worship because his own family in Charan were idol worshippers. Ultimately, Avraham seems to have understood election as being the guiding principle for his future family line. God chose those to whom He would give the promise so that no one could boast that they had earned the promise of their own fruition. Thus we read elsewhere, “I loved (Chose) Jacob and I hated (rejected) Esau” (Malachi 1:2-3). Gen 24:5 And the servant said to him: “What if the woman is unwilling to walk with me to this land; should I take your son back to the land you came from?” Gen 24:6 And Avraham said to him: “Guard your way lest you turn back and return my son to there. Gen 24:7 “HaShem (YHVH: Mercy), God (Elohim: Judge) of the heavens, who took me from my father's house (Charan: to burn, mountaineer), and from the land of my birth (Khaldee), and Who spoke to me, and Who swore to me, saying: ‘Unto your seed will I give this land’; He will send His angel before you, and you will take a wife for my son from there.” The servants question shows that he is taking this oath very seriously. He is concerned that circumstances may prevent him from completing this task. However, Avraham warns him not to compromise the position of his son Yitzchak over the Promised Land. Then he encourages Eli-etzer with a recitation of God’s promise and the assurance that the Malakh Ha-Adonai (Messenger of YHVH) will go before him. Gen 24:8 “And if the woman is not willing to follow you, then you will be free from this my oath; only you will not take my son back there.” Gen 24:9 And the servant put his hand under the thigh of Avraham his master, and swore to him concerning this matter. Many foolishly claim that the Torah is a book of law, devoid of true freedom. This is utter nonsense, as shown by the present text. Yes the Torah contains instruction and illuminates consequence but it is also full of the freedom of God’s Mashiyach. Avraham releases Eli-etzer from all impossible obligation and sets him free from anxious thought. As it is with all who would follow God through Yeshua His Son, Eli-etzer is simply asked to do what he is capable of doing and to trust that God has already purposed the outcome. If only the spiritual fathers of the modern believing community would teach their disciples to rest in God’s provision and act according to the ability they’ve been given rather than to continually seek to perfect that which has already been chosen for destruction. Eli-etzer having carefully weighed the commitment he was being asked to make, now acts in accordance with Avraham’s request, affirming his heart decision with a physical act of obedience. This is yet another example of Godly discipleship. Gen 24:10 And the servant took ten camels, of the camels of his master, and walked forth with all the goodness of his master in his hand; and he arose, and went to Aram-naharaim (High land of the two rivers: Euphrates & Tigris), to the city of Nachor (snort: Charan). He took ten camels, a Hebrew number of completion and fulfilment. Eli-etzer went forth with the knowledge that his burden would be carried by the completed purpose of God. The Hebrew reads, “v’col tov adonayu” (with all good of his master). This can be understood in so many ways. Rashi suggests that it is a reference to the fact that Avraham had written over all his worldly possessions to Yitzchak and had given the deed to Eli-etzer to take to his family in Charan as evidence of the wealth that the bride of Yitzchak would enter into. However, it seems equally plausible that the text means to convey the fact that Eli-etzer was carrying the trust and hope of Avraham with him, for surely the greatest good that Avraham had to offer was the goodness of the Faithful God of all things and a response of trust. Thus the words, “and walked forth with all the goodness of his master in his hand” says that Eli-etzer carried the goodness of Avraham’s faith which he intended to act upon (hand is a symbol of strength and action). Gen 24:11 And he made the camels to kneel down outside the city (Charan) by the spring of water at the time of evening, the time that women go out to draw water. Gen 24:12 And he said: “HaShem (YHVH: Mercy), the God (Elohiym) of my master Avraham, send me, I plead with You, to happen to me now, the kindness (Chesed) you will show to my master Avraham.” It is possible that Eli-etzer called on the God of his master because he was yet to have a personal encounter with YHVH. However, I believe that what is intended here is a statement of covenant promise rather than a blind call to an unknown God. Eli-etzer is acknowledging the fact that God has placed His name on Avraham and his descendants and that Eli-etzer has trusted in the God of Avraham. Thus what follows is a relational interaction between God and a faithful disciple of God’s chosen one. A servant of the servant, who is in fact a brother of Avraham in faith. Gen 24:13 “Behold, I stand at the eye of the waters; and the daughters of the men of the city are coming out to draw water.” It may be that Eli-etzer wanted to observe the true character of the women outside of the home environment. He seems to have been seeking a woman of humility, after all, drawing water was the job of the servants and younger, less prestigious members of the household. Gen 24:14 “So let it come to pass, that the young woman (Ha-na’ar) to whom I shall say: ‘Let down your water pitcher, I ask you, that I may drink’; and if she says: ‘Drink, and I will give your camels drink also’; let the same be she that You have appointed for Your servant, even for Yitzchak (Isaac); and by this shall I know that You have shown kindness to my master.” Some may misunderstand this as reliance on circumstance or the interpreting of omens, however, Eli-etzer first affirms his belief that God has already chosen the woman Yitzchak is to marry and then proposes a test of character that will prove the young woman’s true nature and inner beauty. Thus it is a sign that reveals kindness and charity that he is looking for rather than a circumstantial sign or an omen. Gen 24:15 And it came to pass, before he had finished speaking, that, behold, Rivkah (tightly bound) came out, the daughter of Bet’uel (House/destruction of God) the son of Milcah (Queen), the wife of Nachor (Snorting), Avraham's brother, with her pitcher upon her shoulder. “And it shall come to pass that, before they call, I will answer, and while they are yet speaking, I will hear.” –Yishaiyahu (Isaiah) 65:24 Yitzchak, who had been bound, would receive a wife who would bind herself to him in love and comfort. Bet’uel’s father was Avraham’s brother and his mother was both a niece to Avraham and a sister to Sarah. Gen 24:16 And the young woman (ha-na’ar) was good to look upon, a be’tulah (virgin), no man had known (had sexual intercourse with) her; and she went down to the eye, and filled her pitcher, and came up. Because Rivkah is to be the mother of Yaakov (Israel), her virginity must be firmly established. Thus the Hebrew be’tulah, which can in itself be translated as virgin, is affirmed by the phrase, “no man had known her”, a euphemism for sexual intercourse. The fact that Rivkah herself had come to the well to collect water infers that she was either reasonably young or that she had a humble disposition, or both. Gen 24:17 And the servant ran to meet her, and said: “Give me to drink, I ask you, a little water from your pitcher.” Gen 24:18 And she said: “Drink, adoni (my lord)”; and she hastened, and let down her pitcher from her hand, and gave him drink. It seems that Eli-etzer had already decided that Rivkah was the woman who stood out from the others as being chosen of God, or else why did he run to her? Rivkah did more than draw the water and set the pitcher down for Eli-etzer to drink from, she took from the water and gave it to him to drink. Gen 24:19 And when she had done giving him drink, she said: “I will draw for your camels also, until they have done drinking.” Gen 24:20 And she hastened, and emptied her pitcher into the trough, and ran again to the well to draw, and drew for all his camels. Camels are said to drink approximately 530 litres of water in their first drink. The fact that Rivkah, knowing the strenuous work that would be involved, none the less undertook this task for a perfect stranger, is evidence of her noble character. If the Ayshet Chayil (Woman of honour) had been written at this time, perhaps Eli-etzer would have begun to chant it under his breath in joyous anticipation. Gen 24:21 And the man watched her intently; holding his peace, to know whether HaShem (YHVH: Mercy) had made his journey prosperous or not. Eli-etzer was awaiting the confirmation of the family and the agreement of the bride to be. This is why the text says, “to know whether HaShem had made his journey prosperous or not”. Courtesy dictated that Eli-etzer should intervene and help Rivkah with the task, however, Eli-etzer waited and watched, seeking the approval of God rather than men. Gen 24:22 And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; It seems clear that Eli-etzer had already decided that Rivkah was the woman God had chosen for Yitzchak. These gifts were a token which inferred a coming offer of betrothal. Rashi sees the gifts as representing: the half shekel offering that every Jew would one day give annually for the Sanctuary of God, the two bracelets for the two tablets of the instruction of God and the ten shekels as the Ten Commandments. Gen 24:23 and said: “Whose daughter are you? Tell me, I ask you. Is there room in your father's house for us to lodge in?” It’s interesting to note that before Rivkah can answer his first question he had already asked a second. He is obviously already concluded her election of God. Eli-etzer had travelled with a retinue as was the custom of the time. Thus lodging would be needed for the entire company traveling with him. Gen 24:24 And she said unto him: “I am the daughter of Bet’uel the son of Milcah, whom she bore to Nachor.” Gen 24:25 She also said to him: “We have both straw and provision enough, and room to lodge in.” “I am the daughter of the house of God, the son of the queen, whom she bore to a fierce one” Rivkah continues to give both that which is asked for and more. Gen 24:26 And the man bowed his head, and prostrated himself before HaShem (YHVH: Mercy). Gen 24:27 And he said: “Blessed be HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, who has not forsaken His mercy (chasdo) and His truth toward my master; as for me, HaShem (YHVH: Mercy) has led me in the way to the house of my master's brothers (relatives).” We see here that Eli-etzer was intimately acquainted with YHVH, and called upon the holy personal name of Mercy, worshipping HaShem. He names God “Mercy” and “The Judge”, and attaches His Name once more to the chosen line of Avraham. Eli-etzer acknowledges God’s faithfulness to Avraham and to his own journey of faith. The phrasing, “has led me in the way to the house of my master's brothers (relatives).” Can be understood both as an allusion to the physical direction and destination and to the idea that Avraham’s family share a lineage of Godly discipleship. Gen 24:28 And the young woman ran, and announced to the house (beit) of her mother these words. Gen 24:29 And Rivkah (tightly bound) had a brother, and his name was Laban (White); and Laban ran out to the man, to the eye. Gen 24:30 And it came to pass, when he saw the ring, and the bracelets upon his sister's hands, and when he heard the words of Rivkah his sister, saying: “This is what the man said to me,” that he came to the man; and, behold, he stood by the camels at the eye. Gen 24:31 And he said: “Come in, you blessed of HaShem (YHVH: Mercy); why are you standing outside? For I have cleared the house, and made room for the camels.” Rivkah runs to her mother’s house (beit) meaning her mother’s side of the family. Later in the text Yitzchak takes Rivkah into his mother’s tent (o’helah) which indicates her personal lodging. Like Eli-etzer, Rivkah runs when she senses God at work. On hearing about Rivkah’s encounter Laban also runs to meet Eli-etzer at the well. However, it remains to be seen whether he runs in order to show favour or with a darker motivation for wealth (Rashi) based on the gifts Rivkah has already received. His dealings with Jacob later in Genesis would seem to suggest the latter. It’s interesting to note that it is Laban the brother of Rivkah who goes out to meet Eli-etzer rather than Be’tuel, Rivkah’s father. Gen 24:32 And the man came into the house, and he ungirded the camels; and he gave straw and provision for the camels, and water to wash his feet and the feet of the men that were with him. Rashi, quoting the Midrash, records that Avraham’s camels were always muzzled when away from home so as not to eat the provender of another man’s animals. Gen 24:33 And there was set food before him to eat; but he said: “I will not eat, until I have explained my errand.” And he said: “Speak on.” Like so many other righteous men Eli-etzer will not receive comfort for himself until he has found comfort for his master and his master’s son. He will not rest until his oath is fulfilled. Gen 24:34 And he said: “I am Avraham's servant. Gen 24:35 And HaShem (YHVH: Mercy) has blessed my master greatly; and he is become great; and He has given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and donkeys.” Gen 24:36 “And Sarah my master's wife bore a son to my master when she was old; and to him has he given all that he has.” Eli-etzer first identifies himself as the servant of Avraham, who is both known to be a man whom God has blessed and a blood relative of Laban. In order to be secure in our purpose as children of God we must accept our identity in Him. Beginning with Avraham’s experiences of God’s provision, Eli-etzer recounts the events leading up to this moment in order to show how God has orchestrated this meeting and chosen Rivkah as a wife for Yitzchak. Gen 24:37 “And my master made me swear, saying: ‘You shall not take a wife for my son of the daughters of the C’naani (Canaanites), in whose land I dwell.’ Eli-etzer refers to the oath so as to make clear that in spite of the many women in the land where Avraham and Yitzchak dwell, it is a woman from Avraham’s own blood that the Lord seeks for Yitzchak. Gen 24:38 ‘But you shall go to my father's house (beit), and to my kindred, and take a wife for my son.’” Gen 24:39 “And I said to my master: ‘What if the woman will not walk with me?’” As in the case of Yitzchak’s walking in agreement with Avraham, the woman who is to marry Yitzchak must be in agreement with the betrothal and accept her role of her own fruition. Gen 24:40 “And he said to me: ‘HaShem (YHVH: Mercy), before Whom I walk, will send His angel with you, and prosper your way; and you shall take a wife for my son of my kindred, and of my father's house; Gen 24:41 then shall you be free from my oath, when you come to my kindred; and if they give her not to you, you will be free from my oath.’” Gen 24:42 “And I came this day to the eye, and said: ‘HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, if now You do prosper my way which I go: Gen 24:43 behold, as I stand by the eye of water; let it come to pass, that the Almah (virgin) that comes forth to draw, to whom I shall say: “Give me, I ask you, a little water from your pitcher to drink”; In verse 16 Eli-etzer used the word, “na’ara” meaning, “Maiden” whereas here he uses the more specific word, “almah” which denotes a young woman in the prime of her youth and can infer virginity, making it a testimony to the young lady’s pure character. Gen 24:44 and she shall say to me: “Both drink you, and I will also draw for your camels”; let the same be the woman whom HaShem (YHVH: Mercy) has appointed for my master's son.’” Gen 24:45 “And before I had done speaking in my lev (core being, heart, inner person) behold, Rivkah came forth with her pitcher on her shoulder; and she went down to the eye, and drew. And I said to her: ‘Let me drink, I ask you.’ Gen 24:46 And she made haste, and let down her pitcher from her shoulder, and said: ‘Drink, and I will give your camels drink also.’ So I drank, and she made the camels drink also.” Gen 24:47 “And I asked her, and said: ‘Whose daughter are you?’ And she said: ‘The daughter of Bet’uel, Nachor's son, whom Milcah bore to him. And I put the ring in her nose, and the bracelets on her hands. Gen 24:48 And I bowed my head, and prostrated myself before HaShem (YHVH: Mercy), and blessed HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, who had led me in the right way to take my master's brother's daughter for his son.” Eli-etzer concludes his account the way he began it, acknowledging the divine guidance and selection of HaShem as the primary reason for the proposed union. His hearers could be left in no doubt as to Whom both Avraham and Eli-etzer relied on for the fulfilment of the oath. Gen 24:49 “And now if you will deal kindly (chesed) and truly (emet) with my master, tell me; and if not, tell me; that I may turn to the right hand, or to the left.” Rav Ibn Ezra says that Chesed (Kindness) denotes the intention to do what is good and Emet (truth) gives permanence to the right action it accompanies. Gen 24:50 Then Laban (White) and Bet’uel answered and said: “What you’re saying proceeds from HaShem (YHVH: Mercy); we cannot speak to you bad or good.” We now hear from both Laban and his father Be’tuel (Who may have been present from the beginning). The listing of Laban’s name before his father’s is an indication of his seeking to usurp his father’s authority. This is supported by the commentary of Rashi and becomes indicative of Laban’s character. Given the fact that Laban continues to worship false gods (as attested to in the narrative concerning Jacob), this proclamation concerning the will of Hashem has more in common with fearful concession than it does with true faith. Gen 24:51 “Behold, Rivkah is before you, take her, and go, and let her be your master's son's wife, as HaShem (YHVH: Mercy) has spoken.” Nowhere in the chapter has HaShem spoken explicitly. Thus we understand that God speaks both to and through His servants. Gen 24:52 And it came to pass, that, when Avraham's servant heard their words, he bowed himself down to the earth unto HaShem (YHVH: Mercy). Gen 24:53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rivkah; he gave also to her brother and to her mother precious gifts. Gen 24:54 And they did eat and drink, he and the men that were with him, and stayed all night; and they rose up in the morning, and he said: “Send me away to my master (adoni).” These additional gifts were part of the bride price for betrothal. However, Eli-etzer’s request to leave the next morning was not customary. This shows his urgency in wanting to return before Avraham’s death. Gen 24:55 And her brother and her mother said: “Let the young woman stay with us a few months, at the least ten; after that she shall go.” The tradition for betrothal was such that a bride groom would prepare a new residence for his bride over the period of 12 months and then return to marry her and take her into his household. Thus Rivkah’s family requested that she remain for at least ten months in order to maintain the traditional custom. Gen 24:56 And he said to them: “Delay me not, seeing HaShem (YHVH: Mercy) has prospered my way; send me away that I may go to my master.” Eli-etzer’s motivation is clearly to return to Avraham before his passing so that Avraham can share in the joy of his son’s marriage to a member of his wider family. Gen 24:57 And they said: “We will call the young woman, and inquire of her mouth.” Gen 24:58 And they called Rivkah, and said to her: “Will you go with this man?” And she said: “I will go.” Gen 24:59 And they sent away Rivkah their sister, and her nurse, and Avraham's servant, and his men. Rivkah, like Avraham, is willing and obedient to the call of God to leave Charan and journey into the land of promise. “I will go” remains the ultimate sacrificial response of believers today. No woman is to be married without her consent, even in the tradition of arranged marriages within ancient Jewish culture, no one was allowed to force a woman to marry. Gen 24:60 And they blessed Rivkah, and said unto her: “Our sister, be you the mother of thousands of ten thousands, and let your seed possess the gate of those that hate them.” Rivkah, the matriarchal version of Avraham, receives a blessing like that which was given to him (22:17). The blessing to possess the gates of your enemies means both to capture their cities and to rule over them. The gate is the place of judgement, where the elders and rulers of the city decide matters of business and law. Gen 24:61 And Rivkah arose, and her young woman (nurse maid), and they rode upon the camels, and followed the man. And the servant took Rivkah, and went his way. Gen 24:62 And Yitzchak (Isaac) came from the way of Beer-lahai-roi (Well of the living Seer); for he dwelt in the land of the Negev (South). Gen 24:63 And Yitzchak (Isaac) went out to meditate (l’suach: contemplate) in the field in the evening; and he lifted up his eyes, and saw, and, behold, there were camels coming. Yitzchak was coming from the waters of the living Seer, returning to the Negev and the tents of his father he walked in the evening contemplating and meditating of God’s goodness. Or perhaps he was contemplating the loss of his mother, meditating in grief, having sought solace at the waters of the living Seer. It is from this scripture that the Talmud and Midrash derive the tradition that Yitzchak instituted the Minchah (afternoon prayer service). Avraham is said to have instituted the Sacharit (morning) service (Genesis 19:27), and Jacob the Maariv (evening) service (Genesis 28:11). Gen 24:64 And Rivkah lifted up her eyes, and when she saw Yitzchak (Isaac), she fell from the camel. Gen 24:65 And she said to the servant: “What man is this that walks in the field to meet us?” And the servant said: “It is my master (adoni).” And she took her veil, and covered herself. Rivkah was so excited by the knowledge that the one approaching was Yitzchak that she fell from her camel. She veiled her face out of piety and by way of covering before her bridegroom. The unveiling of her face in the tent of Yitzchak’s mother is a foretaste of the wedding of the Lamb and the Olam Haba (World to come) where all who are in Messiah will gaze upon him with unveiled face, having been transformed from glory to glory (2 Corinthians 3:18). Gen 24:66 And the servant told Yitzchak (Isaac) all the things that he had done. Gen 24:67 And Yitzchak (Isaac) brought her into his mother Sarah's tent (o’helah), and took Rivkah, and she became his wife; and he loved her. And Yitzchak (Isaac) was comforted after the loss of his mother. The Midrash reads, “He brought her to his tent, she was Sarah his mother” (Rashi). This means that Rivkah became a comfort to Yitzchak just as His mother had been. He was privileged to experience the comforting love of a righteous mother and a righteous wife. I know how that feels, Baruch HaShem. © 2016 Yaakov Brown “Let no one say when tempted, ‘I am tempted of God’: for God cannot be tempted with evil, neither does He tempt any one: But every person is tempted, when they are drawn away of their own lust, and enticed. Then when lust has conceived, it brings forth sin: and sin, when it is fully realized, brings forth death.” – Yaakov (James) 1:13-1 Introduction:
Following the birth and weaning of the promised son Isaac and the expulsion of Hagar and Ishmael, Avraham had acquired the well of Beer-sheva (Sevenfold Covenant), planted a grove of shady trees as a memorial of what HaShem had done and remained in the land of the P’lishtim (Immigrants) worshiping and giving glory to HaShem (YHVH) El (God) of the Olam (Universe). Now Avraham will face his final trial (Tenth). All his former trials have been completed and the promise of their fulfilment has come to fruition. This trial is different, the fulfilment of it will mean that it does not come to fruition at this time in history, and certainly not through the death of Isaac, although it will come to fruition as a result of Isaac’s bloodline. In fact, rather than loose his son, Avraham receives him back and a substitute takes his place. This trial also differs in its perceived morality. Avraham, who exhibits great concern for justice elsewhere, is now faced with the enigma of a just God’s request for the death of an innocent (Isaac). It is interesting to note that while Rashi and the Rambam differ on the order and specifics of a number of Avraham’s trials, they both list Ha-Akeidah (The Binding of Isaac) as the final and most important of the trials of Avraham. The chronology of the Biblical text shows us that Isaac was thirty seven years of age at the time of Ha-Akeidah. Sarah was ninety (Gen. 17:17) at his birth and 127 at her death (Gen. 23:1). The Targum Yonatan explains that Satan told Sarah that Avraham had slaughtered Isaac and she cried out in grief and died. This would explain why Avraham and Isaac were not present at her death: “Avraham came to eulogize Sarah and bewail her” (Genesis 23:2.) The Rabbis suggest that this is the reason that the account of Sarah’s death follows directly after Ha-Akeidah (The Binding of Isaac). The Pesikta Rabbati teaches that the Akeidah took place on Rosh Hashanah. Hence it has become the Torah reading for the second day of Rosh Hashanah. Before we begin to study the text we should take time to reflect on the nature of trial (nasah). In the context of this passage the English term, “tempt” is entirely inappropriate. God does not tempt, nor does He have any need of testing in order to find out something, to the contrary, He knows all, past, present and future because He dwells outside of time and space. “Let no one say when tempted, ‘I am tempted of God’: for God cannot be tempted with evil, neither does He tempt any one: But every person is tempted, when they are drawn away of their own lust, and enticed. Then when lust has conceived, it brings forth sin: and sin, when it is fully realized, brings forth death.” – Yaakov (James) 1:13-15 Given that God already knows the outcome of this trial, we cannot conclude that God is advocating human sacrifice as a common practice. To the contrary, He is foreshadowing the future manifestation of His own sacrificial love. The fact that this portion of the Torah is as central to Jewish theology as the Shema, shows that it is understood as the ultimate example of God’s relationship to Israel and her devotion to Him. Add to this that Ha-Akeidah is a clear and irrefutable picture of the substitutionary sacrifice of God as Messiah, and we have a connection that binds (pun intended) together both the ethnic Jewish people and the believing nations of the world. This may well be one of the most important studies you ever engage in. Read carefully, listen well, qualify your conclusions, and above all else, trust God. Gen 22:1 And it came to pass after ha-d’varim (the words) these things, that Ha-Elohim (the God, Judge) did nesah (prove) Avraham (Father of many nations), and said to him, “Avraham”: and he said, “Hineini (I’m here, ready, prepared, willing), here I am.” These events take place following the words (D’varim), “And Avraham planted a grove in Beer-sheva, and called there on the name of HaShem, the everlasting God. And Avraham sojourned in the land of Philistines' many days.” (Gen 21:33:34) The text says, “Ha-Elohim” (The God) for good reason. There must be no misunderstanding regarding the use of Elohim here. This generic name for God, also used to name gods and judges, is pretexted here by the determiner, “the”. The Midrash renders the word nesah as, “elevated” like a banner (neis). Thus we could read, “The God elevated Avraham”. Following the events of the Akeidah God doesn’t again speak directly to Avraham. This fact further illuminates the importance of these events. There is something in the story of the binding that acts as a catalyst for the perfecting of faith. We are reminded that, “the life is in the blood” which is given on the mizbeach (altar) for the remission of sin (Lev. 17:11). It makes sense therefore, that the substitutionary sacrifice in this account is symbolic of something much greater than the simple death of a ram. Avraham’s response to God affirms the true character of the father of trust. The Hebrew Hineini has no English equivalent. It denotes humility, readiness, willingness, obedience etc. Gen 22:2 And He (God) said, “fetch now your son, your only son Yitzchak (He laughs), whom you love, and lech lecha (walk, go forth) into the land of Moriyah (seen by YHVH: ra’ah & Yah); and ascend there, offering him there for a burnt offering upon one of the mountains which I will tell you of. We should keep in mind that Avraham is 137 years old and Isaac 37, meaning that none of this could be forced upon Isaac. He must choose to accept every instruction of his father willingly. This is both an echo and prophetic ripple that reveals the Mashiyach and Only Son of HaShem, Who was sacrificed before the creation of the world (Revelation 13:8). The words, “your son, your only son Yitzchak (He laughs), whom you love” are a glimpse into the future, when God will speak over His Son Yeshua saying, “This is my Son whom I love, in Him I am delighted!” (Mattitiyahu 3:17). The unique identity of the Son Yeshua is further clarified in Yochanan 1:14: “And Ha-D’var (the Word became flesh) and dwelt among us. We looked upon His k’vod (glory), the glory of the one and only Son from the Father, full of chesed (grace) and emet (truth).” The phrase, “lech lecha” (walk and go forth) occurs only here and in 12:1, the initial instruction of God to Avraham, thus tying the two narratives together to show the completeness of Avraham’s call and purpose in God. This instruction to go up to sacrifice requires courage equal to the instruction to give up everything and follow God. We should pause a moment to consider the fact that the Talmidim (Disciples) of Yeshua responded to the call to follow God’s Messiah, but with the exception of Yochanan and the women closest to Yeshua, they were not able to muster the courage to go up to the sacrifice. Moriyah (seen by YHVH: ra’ah & Yah), is the Temple Mount (2 Chronicles 3:1). Onkelos renders, “go forth into the land of Divine service”. It is thought that he takes Moriyah to be derived from mor (myrrh), which is one of the spices of the Temple service (Rashi). This connects the Akeidah to the Temple Mount and the foundation stone, which tradition identifies as the stone on which Isaac was laid. Gen 22:3 And Avraham rose up early in the morning, and saddled his male donkey, and took two of his n’arayn (young men) with him, and Yitzchak his son, and chopped the wood for the burnt offering, and rose up, and went toward the place of which God had spoken. Again, the phrase, “rose up early” indicates Avraham’s immediate obedience to God’s instruction. The fact that Avraham saddled his own donkey is noteworthy. This was the job of a servant. Avraham was so intent on obedience to God that he ignored his personal dignity. The text also infers that it was Avraham who chopped the wood. It is important to understand that the Hebrew n’arayn refers to a young man between the ages of 12 and 40 years. The same word used here to refer to Avraham’s servants is also used to refer to Isaac later in the text. The Midrash says that the two young men Avraham took with him were Eliezer and Ishmael, who was visiting his father, having now lived in Paran for some time. It is an endearing thought, an illumination of reconciliation and the help of God. The names of these two, “God helps” and “Heard by God” are both beautiful representations of the character of God as it unfolds in the remainder of this historical story. There are those who see contradiction and even hypocrisy in the actions of Avraham. They say that he pleaded for the innocent when God was about to destroy S’dom but here he is blindly obedient to God’s command to kill his innocent son Isaac. However, there is an important distinction between these two events. First, there were in the end, no innocent ones in S’dom. In fact, it is true to say that even those God spared were not innocent. Second, the destruction of S’dom was a judgement against sin, whereas the present instruction is related to sacrifice. God is not commanding a judgement, He is initiating a sacrifice. In order for sacrifice to be understood within the framework of redemption, that which is offered must be blameless and without blemish. Therefore, Isaac’s comparative innocence is essential to this sacrificial instruction and helps to explain Avraham’s willing obedience. Gen 22:4 Then on the third day Avraham lifted up his eyes, and saw the place far off. The third day is an obvious foreshadowing to the death and resurrection of both Yonah (Jonah) and Yeshua (Jesus). The phrase, “lifted up his eyes” is connected to Avraham’s receiving God’s previous promise of land and to the provision of God through sight. The mountain which is already seen by God is now being seen by Avraham. The Hebrew ra’ah (see) is the same root being used in verse 8 where it is usually translated as, “provide”. Provision and sight are synonymous terms in this context. Avraham saw the cloud of God’s presence over the mountain, thus recognizing that it was the destination he was seeking (Pirkei D’Rabbi Eliezer). Gen 22:5 And Avraham said to his n’arayn (young men), “Stay here with the donkey; and I and ha-na’ar (the young man) will go yonder and bow down, and then we will return to you. We should take special note of the term, “Na’ar” which is used here of both Avraham’s young men (servants) and the young man Isaac. This term can refer to a young man between the ages of 12 and 40, and should not be presumed to refer to a young child as is inferred by numerous English translations which use, “lad” or “boy” to translate this complex Hebrew term. In some cases this translation seems intentionally misleading, as in the KJV translation, which translates the same term, “young men” when referring to Avraham’s servants but, “lad” when referring to Isaac. This is at best inconsistent. “And then we will return” is in the plural rather than the singular, “and then I will return”. This shows the trust that Avraham had in the promise of God (Gen. 21:12). The Jewish writer of the book of Hebrews affirms Avraham’s core belief: “In trust Avraham, when he was being proved, offered up Yitzchak. Yes, he who had received the promises was offering up his one and only son-- the one about whom it was said, “Through Yitzchak your offspring shall be named.” He reasoned that God was able to raise Yitzchak up even from the dead—and in a sense, he did receive him back from there.” – Hebrews 11:17-19 Gen 22:6 And Avraham took the wood of the burnt offering, and laid it upon Yitzchak his son; and he took the eish (fire, holy fire, altar fire) in his hand, and a knife; and they walked on together. The Midrash compares Isaac’s burden of wood to the Roman practice of crucifixion: “It is like a person who carries his cross on his own shoulder” –Gen. Rab. 56:3 There is an undeniable link to the Messiah Yeshua: “Then they took Yeshua. He went out, carrying His own crossbar, to the Place of a Skull…” –Yochanan (John) 19:17 TLV The phrase, “And they walked on together” denotes harmony of purpose. The same phrase is repeated in verse 8, by which time Isaac knew that he was to be the sacrifice. The following portion of Yishaiyahu (Isaiah) is conveniently left out of the Haf-Tarah (filling/completing/illumination of the Torah) readings in the modern rabbinical Torah reading cycle. However, it was part of the triannual Torah cycle of the first century. It conveys a sense of the intimate agreement between Father and Son, and the willingness of the sacrificial appointee. “He was oppressed and He was afflicted yet He did not open His mouth. Like a lamb led to the slaughter, like a sheep before its shearers is silent, so He did not open His mouth… Yet it pleased Adonai to bruise Him. He caused Him to suffer. If He makes His soul a guilt offering, He will see His offspring, He will prolong His days, and the will of Adonai will succeed by His hand.” –Isaiah 53:7, 10 TLV Gen 22:7 And Yitzchak said, “Avraham my father”, and continued saying, “My father”: and he (Avraham) responded, “Hineini Here I am, my son.” And he (Yitzchak) said, “Behold the fire and the wood: but where is the lamb for a burnt offering?” Up to this point Isaac believed that they were going to make a sacrifice to God and would thus find a lamb for this purpose while on their journey. Gen 22:8 And Avraham said, “Elohim (God) yireh (Root: Ra’ah - sees, will provide himself) a lamb for a burnt offering: so they walked on together. Avraham’s trust, as illuminated in Hebrews 11:17, remains. He firmly believes that God will bring about a miracle. Once again, the phrase, “so they walked on together” conveys a unity of purpose. The phrase, “Elohim yireh” (God provides) links the seeing (ra’ah) of God to His provision (yi-reh). Thus we can also read, “Elohim sees the lamb for the burnt offering”. Gen 22:9 And they came to the place which Ha-Elohim (the God) had told him of; and Avraham built an altar (ha-mizbeach: Root, zabach – slaughter, kill) there, and laid the wood in order, v’ya’akod (and bound) Yitzchak his son, and laid him on the altar upon the wood. It is from this verse that the Hebrew title for this passage, “Ha-Akeidah” (The Binding) is derived. The altar, ha-mizbeach, is intended for the shedding of blood. On every occasion that this term is used in the Torah without qualifying terms, it refers to an altar of slaughter. It is fitting that on the Mountain that would later become the site of the daily Temple offerings, this pivotal sacrifice is about to take place. At the age of 137, Avraham could not have bound Isaac (37) without his consent. “Father, I am a strong young man and you are old. I’m afraid that when I see the slaughtering knife in your hand I might flinch and possibly do you harm. I may also injure myself and become unfit for sacrifice. Or an involuntary movement by me might prevent you from performing the ritual slaughter properly. Therefore, bind me well, so that at the final moment I will not fail in my filial honour and respect, thereby not fulfilling the commandment properly.” –Midrash The prophet Yishaiyahu (Isaiah) speaks of Yeshua saying: “He was oppressed, though he humbled himself and opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb; yea, he opened not his mouth.” –Isaiah 53:7 Gen 22:10 And Avraham stretched forth his hand, and took the knife to slay his son. The Midrash says that as Avraham reached for the knife, tears feel from his eyes into Isaac’s. The Targum Yonatan records that Isaac looked up to see the Angels on high, while Avraham was yet unable to see them. Rashi notes that the Angels also wept and their tears fell into Isaac’s eyes. In this moving account there is an intimate, almost intrinsic grief which is shared by The Father God, the Angel of Hashem, Avraham and Isaac. Gen 22:11 And the Malakh (Messenger) HaShem (YHVH: Mercy) called to him (Avraham) from the heavens, and said, “Avraham, Avraham:” and he responded, “Hineini (I’m here, ready, prepared, willing), here I am.” The Hebrew text can be read literally as, “And calling toward (Avraham), messenger HaShem”. This should be understood to mean that the messenger (angel) is a manifest representation of HaShem Himself. If the Angel of Hashem is the manifestation of the pre-incarnate Messiah Yeshua, then He is witnessing here the living symbolism of His own future sacrificial death. Gen 22:12 And He (Malakh HaShem) said, “Don’t lay your hand upon ha-na’ar (the young man), neither do anything to him: for atah (until this time) yada’ti (I have known), that you are in awe of Elohim (God), seeing you have not withheld your son, your only son from me. Not even a hair of Isaac’s head was harmed. God speaks in a timely fashion and Avraham responds in the same manner with which he began this journey of obedience, thus answering the question of faith. The Angel of Hashem, Who is speaking to Avraham repeats the phrase, “your son, your only one.” I believe the traditional English translation, “for now I know that you fear me” is misleading. The phrase, “now I know” infers that at one time He did not know. This contradicts the essence of God’s character, His omniscience (Isaiah 46:9-10, 40:13-14; Psalm 33:13-15, 139:1-3, 139:4, 139:15-16, 147:4-5; Job 21:22, 37:16; 1 Chronicles 28:9; Romans 11:33; Hebrews 4:13; Luke 12:7; 1 John 3:20; Matthew 10:29-30). In fact, God need learn nothing from these events. He has already seen them concluded. If we read, “For until this time I have known” we are more inclined to interpret the statement as an assurance to Avraham rather than a declaration of discovery on the part of HaShem and His Angel. Gen 22:13 And Avraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Avraham went and took the ram, and offered him up for a burnt offering tachat (instead, for the sake, as a substitute) of his son. Once again, the phrase, “lifted up his eyes” is connected to Avraham’s receiving God’s previous promise of land and to the provision of God through sight. The mountain which is already seen by God is now being seen by Avraham. The Hebrew ra’ah (see) is the same root being used in verse 8 where it is usually translated as, “provide”. Provision and sight are synonymous terms in this context. A ram caught in a thicket may be without technical signs of blemish, such as discoloured wool or bodily deformity, and thus qualifies for the sacrifice as ritually clean. However, it is unlikely that the ram was without scratches and bleeding from the time spent in the thicket. This is a picture of the crown of thorns which was pressed down onto the head of our Messiah Yeshua. The importance of a ram over a lamb here, is to make clear that the future substitutionary sacrifice would be made by a male. Gen 22:14 And Avraham called the name of that place YHVH Yir’eh: as it is said to this day, “In the mount of the HaShem (Mercy) it shall be provided/seen (yeiraeh). The original name of this place was Shalem, the name given to it by Shem, son of Noach (whom the sages identify as Malkitzedek [King of Righteousness], the king of Shalem). The Midrash says that following the Akeidah, when Avraham named the place Adonai Yireh, HaShem in deference to both Shem and Avraham, named the place Yerushalayim (Jerusalem). Gen 22:15 And the Malakh (Messenger, angel) HaShem (YHVH: Mercy) called to Avraham out of the heavens the second time, Gen 22:16 And said, “By myself have I sworn, says HaShem (YHVH: Mercy), because you have done ha-d’var (this thing, according to the word), and have not withheld your son, your only son:” The Angel of Hashem speaks a second time only once the sacrifice of the ram has been performed. The familiar reprise, “your son, your only son” rings out again in affirmation of the faith that Avraham has exhibited and as a prophetic foreshadowing of the Messiah. “For people swear by someone greater; and the oath, as confirmation, is an end to all their disputing. In the same way God, determining to point out more clearly to the heirs of the promise the unchanging nature of His purpose, guaranteed it with an oath. So by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to take hold of the hope set before us.” –Hebrews 6:16-18 TLV Gen 22:17 “In blessing I will bless you, and in making great (multiplying) I will make great (multiply) your seed as the stars of the heavens, and as the sand which is upon the sea shore; and your seed shall possess the gate of his enemy; The language of this blessing mirrors that of several previous addresses (Gen. 12:3, 13:16, 15:5). Here it is said in confirmation of the promise which God saw completed in Avraham, before Avraham had come to the place of completing his trust through the action of bringing his son and heir as a sacrifice before HaShem. Notice that the seed is singular, he will possess the gate (singular) of his enemy What is different about this blessing is that it adds the clause, “and your seed shall possess the gate of his enemy”. It seems that this clause has not been added until now because the symbolism of the sacrificial act of the Akeidah had to take place in order to reveal the nature of the future seed (Messiah), Who would possess the gates of humanitys’ greatest enemy, death. Gen 22:18 And in your seed shall all the nations of the earth be blessed; because you have heard (Shamata) my voice (b’kol). It is through Yeshua, the greater son of Avraham and of David, the Messiah and sacrificial lamb of God, that all the nations will be blessed. Avraham, “Shamata” listened, received, understood, comprehended and invited the kol (voice) of HaShem. Thus, he became the father of all who would trust God and the first Hebrew, the one who received the promise of Israel’s coming redemption. Gen 22:19 So Avraham returned unto his young men, and they rose up and went together to Beer-sheva (Well of Seven, Well of Rest, Covenant of Seven); and Avraham dwelt at Beer-sheva. All four men, “rose up” in immediate obedience and “went together” with harmony of purpose, to the well of sevenfold blessing, the mayim chayim (living waters) of covenant promise. Gen 22:20 And it came to pass after ha-d’avriym (these words, these things), that it was told Avraham, saying, “Behold, Milcah (Queen), she has also born children to your brother (uncle, male relative etc.) Nachor (Snorting); The promise of multiplying and the prospering of Avraham’s progeny is immediately supported by the news of a bride for Isaac. The genealogy of Nachor’s family has been kept till now in order to coincide with the events of the Akeidah. Thus showing God’s providence in the birth of Isaac’s future wife and the maintaining of the Godly bloodline. It is fitting that Rivkah (captivating, knotted cord, tied up, secured, bound), Isaac’s future bride is born to Milcah (Queen). Just as Sarah had become the Queen of the promise, Rivkah, who has been born to a queen, will become the binding (Akeidah) of the promise, securing it through the birth of Yaakov/Israel. Gen 22:21 Uz (Wooded, counsel) his firstborn, and Buz (contempt) his brother, and Kemuel (Koom – El: Risen in God, Raised by God) the father of Aram (exalted), Gen 22:22 And Kesed (increase), and Chazo (vision), and Pildash (flame of fire), and Yidlaf (weeping), and Betuel (Bet-El: Dwells in God). Gen 22:23 And Betuel (Dwells in God) produced Rivkah (captivating, knotted cord, tied up, secured): these eight Milcah (Queen) did bear to Nachor (snorting), Avraham's brother (uncle, male relative etc.). Gen 22:24 And his concubine, whose name was Reumah (elevated, arise), she bore also Tevah (slaughter), and Gacham (burning), and Tachash (animal hide), and Maachah (Pressure, squeezed, crushed: lit. She has pressed). Rivkah, in addition to being the daughter of a queen (Milcah) is also the daughter of one who dwells in God (Betuel). © Yaakov Brown 2016 "The voice (kol) of the Word (D’var, Memra) of HaShem Elohim" Introduction:
At the end of the days of creation we read: “And seeing, Elohim, that all which He had made (asah) was behold good (tov) exceedingly (meod), And it was evening (erev) and it was morning (boker), the day (yom) sixth (shishee).” –Genesis 1:31 We know that at this point in the chronology of creation, which includes the entire account of Genesis 2 (the illumination of the sixth day), that all (ha-kol) that had been created was exceedingly good. This means that at the beginning of the Shabbat (Sabbath: seventh day), the day of G-d’s ceasing and his imparting of rest to creation, Satan had not yet rebelled against HaShem and fallen (Ezekiel 28:12-19; Luke 10:18; 2 Peter 2:4; Revelation 12:9). What now follows is at least in part, the result of Satan’s choice to rebel against G-d. These events take place at an undetermined time following the seventh day of creation and after the rebellion of Satan and those angels that sinned with him (Jude 1:6-9; 2 Peter 2:4). For at least a small period of time Satan was a guardian Kerub (angelic being: Mighty Approacher) of Eden (Ezekiel 28:13-15). However, following his attempt to usurp the authority of G-d, he was stripped of this role. Thus the root of all sin is idolatry, made manifest in rebellion. “You have been in Eden the garden of G-d; every precious stone was your covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tambourines and of your sockets were prepared in you in the day that you were created. You are a Kerub (angelic being: Mighty Approacher) anointed to protect: you were upon the holy mountain of G-d; existing in the midst of stones of fire. You were perfect in your ways from the day that that you were created, till injustice of speech, violent deeds, perverseness, wickedness, iniquity and unrighteousness (av’latah) were found in thee.” –Ezekiel 28:13-15 It’s important to remind ourselves that Satan is a created being, he is not pre-existent or eternal, and he is no more powerful in and of himself than any of the other arch angels (messengers). G-d alone is uncreated and pre-existent, eternal from everlasting to everlasting, without end or beginning. THE TEXT GENESIS 3 (Translated by Yaakov ben Yehoshua) Gen 3:1a Now the serpent, snake (ha-nachash) The historical account of the serpent or snake, is often used to support the idea that the present text is a myth, which, like many pagan myths, links a spiritual message with an anecdotal tale that attempts to explain the origins of some characteristic or pattern of behaviour found in a common animal. However, both the present context, with its detailed locational elements and the wider body of Scripture, indicate that this is an historical event that has had repercussions down through the ages. In fact the Brit Ha-Chadashah presumes the historicity of these events, by seeing Adam as a literal singular man, and by tracing the genealogy of our Messiah Yeshua (Jesus) back to the literal singular man, Adam (Luke 3:23). According to Romans 5:18, 19 and 1 Corinthians 15:20, 21, Adam was, “one man” and his sin, “one trespass”, as factual as the cross and the resurrection. Yeshua (Jesus) Himself speaks of Satan as being an historical figure: “He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.” –John 8:44 “And He (Yeshua) said to them, ‘I saw Satan fall like lightning from heaven.’” –Luke 10:18 Some have suggested that the serpent of Genesis 3 is not Satan. However the wider Scriptures confirm that he is indeed the Accuser, Satan. The disciple Yochanan (John), author of the Revelation connects the serpent of Genesis 3 to the person of Satan: “And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.” –Revelation 12:9 The Rav Shaul (Paul) also links the serpent and the devil in his second letter to the Corinthian ecclesia (community of believers): “But I am afraid that, as the serpent deceived Chavah (Eve) by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Messiah.” –2 Corinthians 11:3 In light of the fact that the latter part of this record shows a connection to the physical nature of the snake as seen today, it’s important to clarify that the snake of Genesis 3 is indeed a snake, a creature of G-d’s creation, however it is a creature that is being manipulated by Satan, in a similar way to the manipulation of the herd of pigs by lesser demons in the account of the men of Gadarenes (Matthew 8:28-34). The fact that the serpent speaks is not an indication that animals in general, or that snakes specifically, were able to speak prior to the fall of humanity. We are told clearly in the preceding chapters that the animals were dumb, non-speaking, without higher intellect. The ability of Satan to speak through the snake is a type of antithesis to G-d’s use of Balaam’s donkey (Numbers 22:21-39). The difference being that G-d temporarily imbues the donkey with the ability to communicate its own distress, whereas Satan actually enters the snake/serpent, showing the fallen nature of his own diminished position in creation. Satan is also said to have entered Judas in a similar way when Messiah was to be betrayed (Luke 22:3). This is a spiritual exception to the natural order and not the norm. We must conclude therefore, that this is a real snake and that Satan is inhabiting it and speaking through it, thus making the serpent/snake both an actual physical snake and a living symbol of the evil one, as alluded to in John’s Revelation. Any attempt to say that the serpent is used simply in a metaphorical sense is refuted by both the following statement linking it to the other animals of the field and the latter curse, which sees a very specific outcome for the physical function of the creature known as the snake. Gen 1:1b was more shrewd, sly, cunning, naked, subtle (arum) than all (meekol) living things (chayat) of the field which had been made (asah: made out of something) by HaShem (YHVH) Elohim. The use of the Hebrew, “arum” meaning, “shrewd, sly, cunning, naked, and subtle” is a word play on the use of, “arumim” in Genesis 2:25. “Arumim”, is taken from the same root, but specifically means completely naked and is in the plural form in Genesis 2:25. This indicates a Remez (hint) that leads us to a drash (comparative teaching) regarding the nature of unity and disunity. The couple, Adam and Chavah, were naked (arumim) together, with a pure naked unity of living (Chayah): found in the complex intensity of body, mind, spirit, heart and core being (lev, nefesh). Therefore in right relationship with G-d, they were unaffected by a sinful or shrewd understanding of there nakedness. Whereas Satan, who had once been part of the unity of G-d’s creation, had now rejected a state of “arumim” innocent nakedness, and traded it for a state of, “arum” shrewdness, and naked cunning. We notice here, that Satan, as he embodies the snake, is called the most cunning of all the living things created, made from something, by G-d. Not only is Satan created, he is created from pre-existent elements (asah) and is therefore part of a secondary act of the Creator, placing him in a position that is as much subordinate to G-d as the precipitation of the waters is subordinate to Him. Gen 1:1c And speaking (vayomeir) to the woman (ha-ishah) said, “He said, Elohim, did He not, that you could eat of every tree of the garden? The Midrash Ha-Gadol paraphrases the serpent’s question this way: “Is it possible that G-d forbade you to eat from any of the trees? Why would He have created them if they’re not to be enjoyed?” This type of question is at its root, conceived of the yetzer ha-ra (evil inclination). It presumes to impugn G-d’s character and provides an excuse for sin. The insinuation is that not only is G-d being cruel and secretive, but that self-control, contrary to G-d’s Spirit at work in us, is in fact sin. The serpent (Satan) is questioning from the position of his fallen state. In spite of the fact that he has been utterly defeated in his bid to usurp G-d’s authority, he still pursues his goal by seeking to spoil G-d’s creation. We should note that he is allowed to do this, G-d remains in control. The serpent’s question is indeed, subtle, cunning, and shrewd, it leaves room for the woman’s mind to wonder and wander. So much so that she feels compelled to expound on the meaning of the original command that had been given to Adam. Gen 3:2 And saying, the woman (ha-ishah) to the serpent, snake (ha-nachash), fruit (meep’rei) trees (eytz) of the garden we may eat: Gen 3:3 But of the fruit of the tree which is in the midst of the garden, said Elohim, “Don’t eat of it, and don’t touch it, or you will die, kill, be killed. G-d had commanded Adam not to eat of the tree of the knowledge of Good and Evil (Genesis 2:16-17). Chavah, who had not heard the commandment directly, adds to the instruction by saying, “and don’t touch it”. It’s unclear why she adds the provision not to touch the fruit. Some see here an example of the Talmudic dictum that, “He who adds [to G-d’s words] subtracts [from them]” (b. Sanh. 29a). However, others see an example of the rabbinic principle that one should, “make a [protective] hedge for the Torah” (m. Avot 1:1). Either way, this additional phrase gave the snake his opening. “But sin, seizing the opportunity afforded by the commandment, worked in me all kinds of evil desires — for apart from Torah, sin is dead.” –Romans 7:8 (CJB) When we add to G-d’s word we give occasion to the evil one (serpent) to entice us into breaking it. Yeshua rebuked some of the Jewish religious leaders of his time for doing this very thing: “And He said to them, “Rightly did Isaiah prophesy of you hypocrites, as it is written: ‘This people honours Me with their lips, But their heart is far away from Me. ‘But in vain do they worship Me, Teaching as doctrines the precepts of men.’ (Isaiah 29:13) Neglecting the commandment of G-d, you hold to the tradition of men.” He was also saying to them, “You are experts at setting aside the commandment of G-d in order to keep your tradition.” –Mark 7:6-9 Gen 3:4 And speaking (vayomeir) the serpent said, to the woman (ha-ishah), “You won’t die or be killed: This is the very moment from the beginning which Yeshua was referring to when He said: “When he (Satan) lies, he speaks out of his own character, for he is a liar and the father of lies.” –John 8:44 This is a blatant unabashed act of rebellion on the serpent’s part. Satan often begins to tempt through subtle means, but, there is always a point where his real motives are seen plainly by the victim of his tempting. It is at this point that we are provided a way out by the discernment that G-d has placed in each of us by His breath (the emanation of His Spirit). Gen 3:5 For knows (yodeah) Elohim, in the day (b’yom) you consume, eat (achalchem: plural verb) from it, on account of it, you will open your eyes (eiyneiychem: plural) and you will become gods (Elohim), knowing (yodeiy) good (tov) and evil (ra). Not satisfied with simply calling G-d (his creator) a liar, the serpent continues by insinuating that G-d is also a jealous narcissist, bent on keeping good things from His creation and specifically from humanity. As is often the case, Satan manipulates the truth to facilitate his lie. It is true that their eyes will be opened to understand things they had not formerly conceived of, however, they will not become Elohim (G-d), but will become elohim (judges), having received the ability to pass a judgement of condemnation on themselves and one another. The result will be division where unity had once existed. We should notice that Satan also shrewdly suggests that the power for the knowledge of good and evil comes from the human act of disobedience and from the tree itself. This is by implication, idolatry, which shows the root of witchcraft as being born of the seed of rebellion (1 Samuel 15:23). In other words, Satan is claiming that this knowledge can be gained by us in our own strength and from power that is intrinsically linked to an inanimate tree. This is the very antithesis of the Gospel of salvation. Ultimately the question posed by Satan seeks to entice Chavah and Adam to seek independence from G-d. Tragically they become more and more convinced of the perceived benefits of self-deification. The world is full of this same ideology today as a result of this first act of sin. Knowing both good and evil is of no advantage if we are unable to discern the difference and choose to do good. G-d had been selective in giving this knowledge for that very reason. The command was a parental protection and not a spiteful act of selfishness. Gen 3:6 And seeing, inspecting, considering (v’teire) the woman (ha-ishah) saw it was good (tov) the tree (ha-eytz) for food, and that it was to the eyes desirable, the tree (ha-eytz) of wisdom, circumspection, and taking its fruit, ate, and gave also to the man who was with her; and he ate. The common pattern for sin begins prior to and runs through the act.
In seeking to become a god, Chavah, whose name means, “life” purchased death for herself. Adam did likewise. It seems that this verse is retrospectively indicating that Adam was there alongside Chavah, listening to the entire dialogue. If this is the case, he failed miserably in his role as Chavah’s partner and advocate. He could have spoken up at any time and clarified the exact instruction of G-d as he heard it, but he didn’t. While keeping silent in certain situations is admirable, remaining silent in the face of evil is despicable. We should also note that Adam could also have acted to prevent the full grown act of sin in the time between the conversation and the act of eating, thus thwarting the temptation before it could reach its goal. Adam was not deceived by Chavah, but with her. In tragic juxtaposition to the words of our Messiah, “take and eat, this is my body” Chavah, “took and ate”. The cost of her tasting of this forbidden fruit was that G-d Himself, I the person of Yeshua, would taste death for the sake of her redemption. Adam took and ate as well, led by the serpent’s lies and Chavah’s offer, rather than taking the role of leader (Rosh), head of the unity of man and woman. We should observe that this seems like a strange way to achieve deity. Both Adam and Chavah purchased the idea, sold to them by Satan, that evil is somehow beyond good. Prior to the fall they had known only the good. Gen 3:7 And the eyes opened of the two of them (sh’neiyhem), and knowing (vayeed’oo) they were naked (eiyroomeem); they stitched together leaves of a fig tree, to make (asah) themselves loin coverings. The eyes of their understanding were opened. But had they become enlightened? Their first enlightened thought was of their nakedness (eiyrumim). This form of the Hebrew root, “arum” differs from that of Genesis 2:25. Where, “Arumim” specifically means, “entirely naked” in a physical sense, “Eiyrumim” while still plural, in that it describes two separately naked individuals, none the less takes on aspects of meaning from the root (arum), such as, craftiness, shrewdness, cunning and so on. One wonders why a god should be concerned about his nakedness. The reality is that they were better off as servants of G-d than they were as gods (elohim). In the service of G-d, the body, naked or not, is a beautiful and innocent thing. However, in the satisfying of lust it becomes an object of shame. What becomes clear is that they did not die a physical death immediately. This is because the commandment of G-d explained that through disobedience to this instruction death would enter the world and eventually, they themselves would die physically. “In the day you consume from it, death will put to death, bring the killing.” –Genesis 2:17 “Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all human beings, for that all sinned:” –Romans 5:12 The death they died immediately upon eating the fruit was a spiritual death, a death that brought division between them and G-d, divorcing them from pure relationship with Him. This death was a death to innocence, purity and holiness. “To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled.” –Titus 1:15 The new knowledge they had received was both like and unlike the divine knowledge (Genesis 3:22). Derek Kidner notes that they now had knowledge like that of, “a sick man” whose, “aching awareness of his body differs both from the insight of the physician and the unconcern of the man in health.” (Genesis: An Introduction and Commentary, by Derek Kidner) As a reflection of the G-d seeded goodness that was still within them, they made garments to cover themselves, showing that they were at least in part, remorseful. The fact that this was a right action is affirmed by G-d’s covering of them in verse 21. It was however, a futile attempt at covering, because without the shedding of blood there can be no remission of sin. Thus we see that the human being is unable to redeem himself through his own efforts. “For the nefesh (entire being) of the flesh is in the blood, and I have given it to you on the altar to make atonement for your nefesh (entire being); for it is the blood by reason of the nefesh (entire being) that makes atonement.” –Leviticus 17:11 “And according to the Torah, almost, all things are cleansed with blood, and without shedding of blood there is no forgiveness.” –Hebrews 9:22 Gen 3:8 And hearing the voice, sound (kol) of HaShem (YHVH) Elohim walking (meet’haleikh) in the garden in the spirit, wind, breath (Ruach) in the day (ha-yom): and they withdrew to hide, the man (ha-Adam) and his wife (ishah) from the face (meepenei) of HaShem (YHVH) Elohim amongst the trees of the garden. The Targums of Onkelos and Jonathan paraphrase this verse as: "The voice (kol) of the Word (D’var, Memra) of HaShem Elohim" This is consistent with the teaching of John’s Gospel (John 1:1). One asks, aside from metaphor, “When does a voice walk?” The answer, “When He is the Word of G-d.” This is confirmed by the third person of the unity of G-d, seen in the subsequent phrase, “in the Spirit”. The Hebrew, “Ruach” is the same word used of the Spirit of G-d brooding over creation. Therefore we see the Father (YHVH), the Son (Kol: voice; D’var: Word; Memra: Word essence), and the Holy Spirit (Ruach) in restorative action as Elohim (G-d, intense and complex), approaching and calling out to humanity, Adam and Chavah. G-d shows His ahavot (love), rachamim (mercy) and chesed (grace) in the way He responds to the sin action of Adam and Chavah. Notice that He doesn’t come to them in the moment of their sin but waits, allowing them time to consider what they’ve done and act in repentance. Only when they have made a futile attempt to isolate themselves from Him by hiding among the trees that He created, does He walk through the garden, seeking them out. Gen 3:9 And called (vayeekra) HaShem (YHVH) Elohim to the man (ha-Adam), and said “Where are you?” The Jerusalem Targum says, “The Word of HaShem Elohim called…” It is G-d with us (Emmanuel, Yeshua) Who comes to us in our need for reconciliation. Why does G-d ask us rhetorical questions when we sin and are isolated from Him? He asks them for our sake. The questions doesn’t mean, “Where are you, I can’t find you”, to the contrary, it means, “Where are you, do you know?” The answer to the question in this verse is, “We’re out of right relationship with You, we’re lost in our own enlightenment, we’re ashamed and naked with the nudity of disunity and self-harm. We know we can’t hide from You, but we’re desperate to hide anyway, because we realize that You are Holy and that we have become defiled through our rebellious actions.” Gen 3:10 And he (the man) said, “Your voice, sound (kol) I heard in the garden, and I was afraid, put in fear, in dread, because I was naked (eiyrom: singular); I withdrew and hid. The Targums of Onkelos and Jonathan read, “I heard the voice (kol) of Your Word (D‘var, Memra)”. The Hebrew, “eiyrom” (naked, crafty) is in the singular form and denotes a different type of nakedness from that which Adam had experienced prior to his sinning. He has realized that the knowledge of actions that dishonour the body has caused a divide between G-d and himself. His nakedness is now crafty and rebellious and Adam recognizes that this means he is unfit to be in the presence of G-d, Who is Holy, perfect, without sin. Adam’s attempt at hiding shows that he understands the need for covering. However, the covering he has sought is not sufficient to reconcile him to a pre-fall relationship with G-d. Adam’s admission of fear is poignant. This is the first mention of fear in the Scriptures and shows that fear is a consequence of sin. While the Hebrew, “yare” can mean reverence, it is more heavily weighted here, taking on elements of dread and terror. This fear is the fear of the righteous judgement of G-d. John explains this in his first letter: “There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love.” –1 John 4:18 Gen 3:11 And He (G-d) said, “Who told you (singular) that naked (eiyrom: singular) are you? From the tree I commanded you not to eat, have you eaten?” Again, the question is meant to help Adam consider his own position and the mechanism that bought him to this place. G-d knows the answer, therefore the question is, “Did you receive this knowledge from your creator?” Gen 3:12 And speaking, the man said, “The woman (ha-ishah) whom You gave to be with me, she gave me of the tree, and I ate. Rather than accept his own guilt and admit the leading role he played in this sin, Adam chooses to blame his wife Chavah. This has become the fall-back position of every human being throughout the ages when caught in sin. In fact the sages of Judaism say of this verse, that the Hebrew verb, “okeil” is in the future tense, reading, “And I ate and will eat again”. If this reading is correct, Adam was not yet at a place of true repentance before G-d, making his blaming of Chavah even more sinful. By blaming Chavah, Adam insults G-d directly because Chavah is G-d’s gift to Adam. In effect, Adam is saying, “You gave me the woman who encouraged me to eat, therefore You’re responsible for my sin.” Gen 3:13 And saying HaShem (YHVH) Elohim to the woman (ha-ishah), “What is this that you’ve fashioned, made, done (asah)?” And speaking, the woman said, “The serpent (ha-nachash) beguiled, deceived me, and I ate. Once again the question of G-d is rhetorical. It is abundantly clear what Chavah has done, G-d is giving her the opportunity to confess and show repentant action. G-d’s attributes of love, mercy and grace continue to form the greater narrative of this historical account. It is interesting to note the play on words regarding the Hebrew root, “asah” meaning to make or form from something. When G-d says, “What is this that you’ve (asah) made from something” He is drawing Chavah’s attention to the fact that sin is an invasive and destructive construction, an improper use of creation that leads to the forming of a deformity, an abomination. Thus when humanity makes (asah), we often cause deformities in the creative order. We’re unable to bara (create from nothing). Therefore we are faced with the choice to make something good from what G-d has provided in honour of Him, or to make something perverse in rebellion against Him. Everything we think, say and do is an act of worship, we’re either worshipping G-d or we’re worshipping someone or something else. That someone may even be ourselves. Following her husband’s lead (now he’s leading), Chavah chooses to blame the snake rather than accept her own role in this sinful act. The commandment not to eat of the fruit had been given only to Adam, however, Chavah was clearly aware of it because she explained to the serpent that she knew not to eat of the fruit. Again, like Adam, Chavah speaks using the same verb tense, “And I ate and will eat again”. Gen 3:14 And speaking, HaShem (YHVH) Elohim said to the serpent (ha-nachash), “Because you have fashioned, made, accomplished, done this, cursed are you above all dumb, not having higher intellect, beasts, and above the animals of the field; upon your belly you will walk, move (halakh), and dust, powder, ashes you will eat all the days of you living: G-d doesn’t ask the serpent any questions. G-d asks questions of those who are redeemable, those who might learn and grow toward reconciliation. The serpent had firmly fixed his goal of usurping G-d’s authority and hence forth had no intention of returning to the love of G-d. This is not to be understood as some kind of, “how the snake lost its legs” fable. The curse is made against the serpent Satan, and the physical nature of the snake, which has now become the symbol of satanic and demonic power. The crawling, or walking on the belly, is now symbolic of the act of rebellion accomplished by Satan. Just as the rainbow, which already existed prior to the flood, became a symbol of the covenant promise of G-d, so to the snake, which slithered prior to the curse, has now become a symbol of the death that has resulted from sin. The dust, which will be pronounced as the symbol of human death, will be the food of the serpent. This is an allusion to the second death, when Satan will be thrown into the lake of fire and eternal punishment at the end of time (Revelation 20:10). Gen 3:15 And enmity, hatred (v’eiyvah) I will put between you (serpent) and the woman (ha-ishah), and between your seed and her seed; He (Hoo) shall crush, strike, bruise your head (rosh), and you shall strike, bruise his footprint, heel, footstep (akeiv). One need not be a scholar of the Brit Ha-Chadashah (NT) in order to see the Messianic significance of this passage. The pronoun describing the woman’s seed is singular, an individual is being spoken of here. That individual is clearly the Messiah Yeshua, Who through His death on the cross, crushed the serpents head of power, thus as the second Adam (1 Corihthians 15:45), Yeshua freed humanity from bondage to death. The heel represents Yeshua’s humanity, connection to the earth, which, for a short time was bruised by temporary death. Isaiah the prophet speaks of the Messianic child saying: “Therefore HaShem Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel (G-d with us).” –Isaiah 7:14 The Midrash Ha-Ne’elam sees here the common plight of every Jew in his struggle against the evil inclination (yetzer ha-ra). The serpent is said to seek to seduce the Jew into trampling on the commandments with his heel, but the Jew can overcome by using his head (the supposed seat of the Torah). Unfortunately this interpretation neglects the fact that we cannot redeem ourselves, not even through Torah observance. It is the goal of the Torah, the true Head, Yeshua alone, through Whom we are able to resist the serpent and be set free from bondage to death. “When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having cancelled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.” –Colossians 2:13-15 (NASB) For the believer there is this promise from G-d for the final crushing of Satan’s (the serpent’s) head beneath our feet: “The God of peace will soon crush Satan under your feet. The grace of our Lord Yeshua be with you.” –Romans 6:20 “But when the fullness of the time came, G-d sent forth His Son, born of a woman, born under the Torah,” –Galatians 4:4 The seed of the woman is only seen as corporate through the drash (comparative teaching) of Rav Shaul (Paul) in Romans 16:20, as a result of its singular application to the Messiah Yeshua, as alluded to in Galatians 3:16. “Now the promises were spoken to Abraham and to his seed. He does not say, ‘And to seeds,’ as referring to many, but rather to one, ‘And to your seed,’ that is, Messiah.” –Galatians 3:16 Gen 3:16 To the woman (ha-ishah) He (G-d) said, I will greatly (ha-r’bah) make great, multiply (ar’beh) your pain, hardship, sorrow, toil (b’etzev) and your conception, pregnancy; in pain, hardship, sorrow, toil (b’etzev) you shall bring forth children, sons (B’neeym); and toward your husband will be your desire, longing, craving, stretching out after, overflowing, devouring (t’shookateikh), and he shall rule, have dominion, reign over you. We should note that there are two separate punishments here. First there is the hardship and toil of life in general, which corresponds to Adam’s hardship and toil in the following verse. Then, following the determiner, “and” there are the hardships associated with pregnancy, birth and child rearing. While the punishment is clearly issued by G-d and the implementation performed at His command, we should note that the third phase follows an, “and”, meaning that Chavah’s desire to both bond with and seek to control her husband is a consequence, a natural negative reaction which corresponds to her sinful action. The product of which will be her husband’s need to exercise his authority over her in an unreasonable way. “But women will be redeemed through child bearing…” –1 Timothy 2:15 The pain and hardship of child bearing will in one instance at least, result in the redemption of humanity. 1 Timothy 2:15 refers to the birth of the Messiah, in reference to women kind, represented in Miriyam (Mary) the mother of Yeshua. Gen 3:17 And to Adam He (G-d) said, Because you hearkened, listened to, obeyed the voice (kol) of your wife, and ate of the tree, of which I commanded, instructed you, saying, don’t eat of it: cursed is the ground (ha-adamah) for your sake, on account of you; in in pain, hardship, sorrow, toil (b’etzev) shall you eat of it all the days of your life, living; G-d shows great mercy in cursing humanity’s realm rather than humanity itself. The consequence of Adam and Chavah’s sin is death, but G-d is already showing His merciful plan for redemption, even in the way He pronounces punishment. Adam is punished based on the fact that he listened to and obeyed a voice other than G-d’s. It’s a mistake to make the woman the focus of Adam’s sin. Adam’s sin is the result of failing to obey G-d alone. He had heard the kol (voice) of HaShem directly and had forsaken it for the kol (voice) of another creature. Like the woman, Adam forsook the creator for the sake of the created. Or Ha-Chaim observes Adam’s sin by noting that, “He succumbed to her voice without examining the content of her words.” This is a challenge to us all. We are often too quick to receive what our itching ears want to hear, failing to take the time to discern whether what our ears want to hear is what G-d wants for us. Adam’s failure to listen to G-d was not his only error, he also acted on the direction of another in opposition to G-d. His action in eating the fruit seals the cycle of sin, bringing it back on the head (Rosh: first human, Adam) and thus bringing death to all humanity. “Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned.” –Romans 5:12 Gen 3:18 And thorns and thistles shall sprout, spring forth, grow up; and thou shalt eat the herbs, grains of the field, plain; Thorns and thistles are signs of the neglect of humanity in our failure to protect and nurture the creation as in the days prior to sin and death. “I passed by the field of the sluggard And by the vineyard of the man lacking sense, And behold, it was completely overgrown with thistles; Its surface was covered with nettles, And its stone wall was broken down.” –Proverbs 24:30-31 For the Lord’s indignation is against all the nations,… For the Lord has a day of vengeance, A year of recompense for the cause of Zion… Thorns will come up in its fortified towers, Nettles and thistles in its fortified cities; It will also be a haunt of jackals And an abode of ostriches.” –Isaiah 34:2, 8, 13 This verse also shows the stark contrast between the luxurious fruit of the garden of Eden and the seed grown in the difficult soil of the sin affected earth. Gen 3:19 In the sweat of your nose, face (apeiykha) shall you eat bread, grain, food (lechem), at a far off time you will return to the ground (ha-adamah) from which you came from, were taken from: for dust thou art, and unto dust, dry earth, powder, mortar (aphar) you are and to dust, dry earth, powder, mortar (aphar) return (tashoov). The implication of this verse is that death itself is a natural consequence of sin and a life alienated from G-d’s eternal life giving Spirit. Gen 3:20 And calling, the man (ha-adam) named his wife Chavah (life, living); because she became mother (Eem) of all human life (Chai). Adam concludes his role as designator of titles for G-d’s creatures by naming the glory of creation, his wife Chavah. Chavah’s name is synonymous with the Hebrew Chayah (life), therefore her name means, “living” and more specifically, “the mother of all living”. More importantly through her greater offspring she will become the mother of the Life Giver Yeshua, just as Avraham is the father of all who are redeemed through faith (emunah), Chavah is the mother of all who are redeemed through the Life Giver Yeshua. Gen 3:21 And fashioning, making (asah) HaShem (YHVH) Elohim, for Adam and for his wife, garments of hide, skin (or) to wear. The Hebrew, “Or” is used to describe both skin and animal hide, however in this context it cannot refer to human skin, given that the human form had been completed and called exceedingly good. Therefore the best translation is, “hide” as referring to an animal hide. This means that animals were sacrificed in order to make these garments, thus alluding to the requirement of blood for the remission of sin. This is also an indication of the future sacrifice of the Messiah. “For the nefesh (entire being) of the flesh is in the blood, and I have given it to you on the altar to make atonement for your nefesh (entire being); for it is the blood by reason of the nefesh (entire being) that makes atonement.” –Leviticus 17:11 “And according to the Torah, almost, all things are cleansed with blood, and without shedding of blood there is no forgiveness.” –Hebrews 9:22 Gen 3:22 And speaking HaShem (YHVH) Elohim said, “Behold, the man has become as one (achad), on account of knowing good (tov) and evil (evil): and now, lest he put forth his hand, and take also of the tree of living (eytz ha-chayim), and eat, and live (chai) for ever (l’olam): This verse can also be read, “Behold, the man has become like a unique one among us” meaning he has become unique among the terrestrial creation just as G-d is unique in all creation. G-d cannot allow Adam and Chavah to remain as partakers of the tree of life. This is for their own good because in the arrogance of their sinful state they will become progressively wicked until they reach the heights of Satan’s wickedness, thus forsaking all hope of redemption. By forcing them from the garden, G-d is protecting them from themselves and making a way for their reconciliation to Him. In the future through Messiah, G-d will again and forever make the tree of life available to redeemed humanity in the Olam Haba. “In the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the sustaining of the nations.” –Revelation 22:2 Gen 3:23 Therefore sent away HaShem (YHVH) Elohim, from the Garden of Eden, to till the ground (ha-adamah), the man (ha-adam), from where he was taken. Gen 3:24 And He (G-d) drove, divorced, put away, cast out, thrust the man (ha-adam); and setteled, placed him to the east of the garden of Eden, the Keruvim (angelic beings, Mighty Approacher), and a flaming, blaze (l’haht) the sword(ha-Cherev): which turned, overthrew in every direction (ha-meet’hapechet), in order to guard, keep the way (et-derech) of the tree of living (eytz ha-chayim). G-d drives humanity out of the garden because of His great love for us. Having received the knowledge of good and evil and having professed, “I ate and will eat again”, Adam and Chavah were in danger of continuing to sin, eventually becoming like Satan, who had chosen to be unredeemable. Thus G-d, out of love for Adam and Chavah, drove them away from the garden and the tree of living. This was a disciplinary action that would bring them to repentance and salvation through the shedding of His Son’s blood, His death and resurrection. The love, judgement, mercy and grace of G-d are then placed in both literal and symbolic form at the eastern entry to the Garden of Eden. The Kerubim (Mighty Approachers) who are latter described in Solomon’s Temple within the Holy of Holies (1 Kings 6:23-28: 2 Chronicles 3:14) and then in Ezekiel’s vision during Israel’s exile (Ezekiel 1:5-10), will find their ultimate physical and symbolic fulfilment as part of the resurrection. The two malakhim (messengers: angels: kerubim) standing at the head and base of Yeshua’s grave in John 20:12, are there in place of the ark and mercy seat. In the first century CE there was no ark in the Holy of Holies of Herod’s Temple. The curtain to the Holy of Holies was torn at the death of Yeshua to reveal an empty Holy of Holies, and at His resurrection the mercy seat was illuminated over the grave clothes of the Messiah in order to show that access to the heavenly Holy of holies had been granted to all who would accept Messiah’s redeeming sacrifice. The kerubim of Eden therefore, were a foreshadowing of the kerubim (malakhim) of the resurrection. They stand as guardians surrounding the mercy seat. The fire that isolated above the gap between them is a representation of the Divine presence, K’vod, Shekhinah, glory of G-d and the sword is the sword of judgement and Divine justice. This tragic account thus ends with a symbolic proclamation of the greatest hope of all. The hope of eternal glory through the redemptive work of G-d in His Son Yeshua. This is not a story of G-d’s vengeance, but a story of His all surpassing love and redemptive plan for humanity. © 2016 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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