Like so many of the psalms, the weighty distant steps of the coming Messiah can be heard ringing through the hallways of history, approaching with glory, and “commanding the blessing!” Introduction:
Regardless of when this psalm was penned in its final form, it is attributed to King David. Psalm 133 is one of the fifteen Songs of Ascents (Shir Ha-ma'alot), and one of the three Songs of Ascents consisting of only three verses (131; 134). It’s not known when David wrote this psalm, however, some suggest it was written on the occasion of his anointing as king in celebration of the people’s unification under his reign (2 Sam. 5:1), while others suggest it was written following the quelling of Absalom’s rebellion, when the tribes of Israel jostled for the honor of bringing David back to his rightful place in Jerusalem (2 Sam. 19:9). Still others make a more general and much more likely suggestion that he wrote it while observing Israel gathered together for one of the Regaliym/Aliyot (Pesach, Yom Kippur, Sukkot) festivals. In addition to these suppositions some scholars suggest that this psalm was added to the collection of psalms nearing the end of David’s life in approximately 1015 BCE. The Jewish commentators Kimchi and Ben Melekh see this psalm as being prophetic of the times of the Messiah (yet future), and take it to be a prediction of the peace that will exist between the King Messiah and the High Priest of Israel. This is in keeping with the figurative typing of Joshua (Zechariah 6:11-13). In fact, Yeshua united the Kingship and Priesthood of Israel through His immersion (baptism), His death and resurrection, and sanctified these roles with the pre-existing priesthood likened to the order of Malkiy-Tzedek (My King of Righteousness): a perfect priesthood (Hebrews 7) that functions to reconcile all who believe to the Father, causing both Jew and Gentile to truly abide together in a union that is everlasting, purchased through the blood of the Messiah’s perfect substitutionary sacrifice. The two figures of the oil running down Aaron’s beard and the dew upon Mt Hermon convey a sense of extravagant blessing and the empowering of God’s chosen people Israel (ethnic, religious). These Hebraic poetic couplets denote a firmly established future for the Jewish people, in fact, in the context of this psalm they reveal and established eternity. The imagery is more than simile, it is “ki” because of these similitudes that brothers and sisters dwell together in union. There are many side rooms in this psalm that lead us to greater depths of understanding: each symbol and figure brings to life the intricate workings of God as He weaves together a picture of unity that surpasses even our greatest attempts at manufacturing oneness. The Hebrew poetic couplets further enforce the strength and certainty of these richly prophetic words, and remind us again of the everlasting value of the promises seeded into time and space by God through the mouth of His servant David, king of Israel, beloved of God. Like so many of the psalms, the weighty distant steps of the coming Messiah can be heard ringing through the hallways of history, approaching with glory, and “commanding the blessing!” 133:1 Shir A Song ha-ma’alot of that which goes up, that which comes to mind, degrees, stairs, ascents; le’David attributed to David (Beloved of God). Hineih Behold, now, pay attention, mah how (what) tov good umah-nayim and how (what) delightful, pleasant(ness), lovely(ness) it is, shevet sitting, dwelling, remaining, abiding achiym brothers and sisters gam-yachad again, also, united, in union, alike, as one! Another way to read this would be: A song of the ascending of David: Look, now, what is this good, and what is this loveliness; it is brothers and sisters sitting together also in union. Notice that the brothers and sisters are not merely sitting in close proximity but are sitting and are in union. The Jewish sage Iben Ezra interprets “achiym” to refer specifically to priests (which is similar to the teaching of 1 Peter 2:9); the Jewish commentator Kimchi interprets “achiym” as the King Messiah and the priest together (which is similar to the teaching of Hebrews 7); and the Jewish commentator Yarchi, interprets “achiym” of the Israelites (which is consistent with the remainder of the psalm). The 2nd century Aramaic Targum reads: “1. A song that was uttered on the ascents of the abyss. Behold, how good and how pleasant is the dwelling of Zion and Jerusalem, together indeed like two brothers.” The Targum understands well the locational aspect of this psalm by merging the latter similes of the Hebrew text with the opening clause. Where others have focused only on the unity aspect, and have thus, misunderstood the whole. The idea of ascending from the abyss is one of transcendent quality that alludes to the redemptive priestly work required in order for Godly union to be made manifest. “Shir A Song ha-ma’alot of that which goes up, that which comes to mind, degrees, stairs, ascents; le’David attributed to David.” (133:1a.) The opening clause can be understood in multiple ways, both spiritual (esoteric) and literal:
One may also paraphrase the opening clause as a spiritual drash for all who believe: “We each have a song that we offer up to the Father, a song that comes to mind as we ascend through the redemptive work of the King Messiah, a song that testifies of His love, sung by the beloved of God.” However, the p’shat (plain meaning) of the text is locational, situational, and refers specifically to the ascent of the Temple mount in Jerusalem, in the land of Israel and as it relates to the Jewish (ethnic, religious, empirical) people, the elect (chosen) of God, through the priesthood and the redemptive, substitutionary sacrificial system. These words being, “of king David”, one of the most influential and prophetic kings of Israel’s history, and the one from whom the Messiah would come forth (with regard to His humanity). “Hineih Behold, now, pay attention, mah how (what) tov good umah-nayim and how (what) delightful, pleasant(ness), lovely(ness) it is, shevet sitting, dwelling, remaining, abiding achiym brothers and sisters gam-yachad again, also - united, in union, alike, as one!” (133:1b.) While the majority of English translations render “mah” as “how”, it seems equally likely and more colloquially intuitive to translate “mah” with regard to its common use as “what”. Therefore, I prefer to read: “Wow, look, pay attention, what goodness and what delight is this? Sitting, dwelling, even remaining, brothers and sisters, also, in union (or: also as one).” In other words, “What is this incredibly beautiful and truly impossible thing I’m seeing? True Godly union between brothers and sisters.” Notice that the text does not say simply that brothers and sisters dwelling is good and pleasant, rather it says that both dwelling and also union (oneness), is good and pleasant. Nor does the entirety of this psalm promote unity alone. Rather, it shows Godly unity to be the fruit of a priestly order via a sacrificial system of atoning substitution. Empowered by the Spirit (oil), which produces the fruit of unity. Unity is not the goal. Messiah is the goal and unity is the fruit of Messiah at work in us through the anointing and empowering of the Holy Spirit. This spiritual principal which can be applied to all believers, is none the less first and foremost (in its plainest sense) specifically prophetic of Israel’s (ethnic, religious) future. As we will see from the latter verses, the blessing that results is locational, yet future, and for a specific people (Jews) in a specific land (Israel). Good and Pleasant: “Tov”, is good in the purest sense. Yeshua, revealing His own deity, said, “Why do you call me good, only God is good” (Mark 10:18). For something to be good in all its fullness is for it to be “On earth as it is in heaven” (Matt. 6:10). “Nayim”, is pleasant to the olfactory sense (sense of smell). In other words, this will be pleasing not only based on sight but also on smell. This is why the psalmist goes on to use the fragrant anointing oil as a simile. We note that the observing of this form of unity brings a sense of “tov” goodness, wellness, pleasure, and of “nayim” pleasing experience, delight etc. The unity described is in fact not truly achievable in a perpetual sense within a sin affected world, not even by the community of believers. Therefore, the unity described is intentionally and specifically prophetic. It is a unity that will be experienced at the coming of the King Messiah at the end of the age, and will be evidenced in the redeemed ethnic religious nation of Israel (and subsequently in all of redeemed humanity). Unity: “Yachad” means union, unitedness, unity (noun masculine), together, all together, alike (adverb). It occurs 147 times in the Tanakh (OT) and is most often (124 times) used to denote togetherness, that is, individual persons, entities, or objects, together in close proximity. It is related to the Hebrew word “echad” meaning “one” which is used to describe the intimate union of man and wife “the two shall become one flesh” (Gen 2:24). However, “yachad” specifically refers to separate entities in proximity rather than denoting an intimate conjoined union. Thus, when a husband and wife are walking together they are yachad, but when they are joined in the sex act they are echad. When we consider the weighty emotion brought to this psalm by David, who had many wives, concubines, sons and daughters, we must grapple with the turmoil he must have felt as he considered the disarray and division caused by his sin choices and looked forward in hope to a time when, through the Messiah, all of his family would live as one (unified) in the presence of God in the New Jerusalem, in the land of Israel. This union that is being spoken of is not possibly except through the Messiah. “Everyone who believes that Yeshua is the Messiah is born of God, and everyone who loves the Father loves the one born of Him. 2 We know that we love God’s children by this—when we love God and obey His commandments. 3 For this is the love of God—that we keep His commandments. And His commandments are not burdensome. 4 For everyone born of God overcomes the world. And the victory that has overcome the world is this—our faith. 5 Who is it that overcomes the world, if not the one who believes that Yeshua is Ben-Elohim?” -1 John 5:1-5 (TLV) 133:2 Ka-shemen Because, like, as oil (fatness) ha-tov the good, the best, al ha-rosh on the head, yareid running down, sinking down, marching down, descending al ha-zakan on the beard, zekan-Aharon beard of Aaron (Bright, Many Mountains, Light bearer, Ark bearer, latter days), shereid running down, sinking down, marching down, descending al piy on the collar, outer edges (mouth) midotayv of his robes, stature, measure, extent! David now proceeds to explain not only what the union of brothers and sisters who dwell together is like, but also the mechanism and process required in order for the fruit of unity to be seen in Israel. The Hebrew “Ka-shemen” is most often translated “Like oil”, however, the Hebrew “kiy” which begins the composite “Ka-shemen”, can be understood to mean, “because, as, like etc.” Therefore, we may read: “Because the precious oil upon the head of Aaron runs down the beard, Aarons beard…” In other words, the imagery is associated to the mechanism which perpetuates the peaceful dwelling together of brothers and sisters in unity. The images of oil on Aaron’s beard and dew on Mt Hermon are more than simile, they are the outworking of the blessing that brings about the unity observed by David in the first verse of this psalm, and in turn becomes witness to the locational blessing commanded by God in the last verse. The poetic imagery used here is of great importance. The oil is not just oil but “The good oil” or “The precious oil”, and refers specifically to the mixture of oil assigned by God for use in anointing the Cohen Ha-gadol (The High Priest) and sprinkling on the priests. It was not to be used for any common purpose or by any common Israelite (Exodus 30:22-23). The oil was to be poured upon the head of Aaron subsequent to the donning of the priestly garments, including the head covering (Lev. 21:10) and was to overflow to the very ends of the garments. It is interesting to note that Aaron was never to uncover his head or rend his garments (Lev. 21:10). The specific event described here occurred only once. That is, it is specifically Aaron’s anointing that is described and likened to a time when brothers and sisters will dwell together in union. Aaron was the first Levitical High Priest and father of Israel’s subsequent Levitical priesthood. Therefore, this figure is not intended as a general image to be likened to every act of anointing ever performed, rather it specifically alludes to the anointing of Israel’s first Levitical High Priest Aaron, and to the mixture of oil used to anoint him. Therefore, failing to understand the context means misinterpreting the text and misunderstanding its application and future fulfilment. Ka-shemen Because, like, as oil ha-tov the good, the best, al ha-rosh on the head, yareid running down, sinking down, marching down, descending al ha-zakan on the beard, zekan-Aharon beard of Aaron (Bright, Many Mountains, Light bearer, Ark bearer, latter days)… (133:2a.) “shemen ha-tov”, the precious oil, is described as follows: “23.“Take the finest spices: of liquid myrrh 500 shekels, and of sweet-smelling cinnamon half as much, that is, 250, and 250 of aromatic cane, 24.and 500 of cassia, according to the shekel of the sanctuary, and a hin of olive oil. 25.And you shall make of these a sacred anointing oil blended as by the perfumer; it shall be a holy anointing oil. 26.With it you shall anoint the tent of meeting and the ark of the testimony, 27.and the table and all its utensils, and the lampstand and its utensils, and the altar of incense, 28.and the altar of burnt offering with all its utensils and the basin and its stand. 29.You shall consecrate them, that they may be most holy. Whatever touches them will become holy. 30.You shall anoint Aaron and his sons, and consecrate them, that they may serve me as priests. 31.And you shall say to the people of Israel, ‘This shall be my holy anointing oil throughout your generations. 32.It shall not be poured on the body of an ordinary person, and you shall make no other like it in composition. It is holy, and it shall be holy to you. 33.Whoever compounds any like it or whoever puts any of it on an outsider shall be cut off from his people.’” -Shemot (Exodus) 30:23-33 (ESV) The fine fresh olive oil smelled strongly of cinnamon (cassia being of the same family, a bark), myrrh, and an uncertain sweet aromatic cane, possibly from Sheba or some part of Arabia. It is perhaps for our own protection that the exact blend is impossible to fabricate today. The perfumed anointing oil (being a symbol of the Holy Spirit), offers an opportunity for us to experience at very least in part the fragrant nature of the experience of Aaron. The Ruach (Spirit) of God is illuminated in the components of the perfumed oil. He is the fragrance of sweet salvation to those who are being redeemed. We note that the oil of anointing was not poured over Aaron’s sons, though it was sprinkled on them. Thus, Aaron is “Ha-Cohein Ha-Mashiyah” (The Priest The Anointed), whereas subsequent priests experience “Meshuchiym” (Anointings) [Numbers 3:3]. Additionally, it was never to be used on the common Israelite. Therefore, the anointing in question is for priests alone, and more importantly, the fullness of that anointing is upon the head of the High Priest. Therefore, in keeping with this imagery we are able to properly interpret the life of Messiah Yeshua, His unification of the Kingship and High Priesthood of Israel and His perfect Priesthood in the order of Melki-Tzedek. Ultimately, it is from the anointing of Messiah and through Him that all who believe become participants in the priesthood (1 Peter 2:9) that is offered to all according to the type or order of Melki-Tzedek (My King of Righteousness) [Hebrews 7]. This is not to say that anointing others with oil is in and of itself inappropriate, but simply that the anointing in question is intentionally specific and refers to a prefigure that illuminates the Messiah. The text of Exodus details the dressing of Aaron in his High Priestly garments prior to his anointing. Further still, contrary to the depictions of this event in popular Christian art, we are not told that Aaron’s head dress was removed prior to anointing. Therefore, he must have been wearing the head covering (which symbolised the need for blood atonement) and the gold plate engraved with the words “Kadosh le’YHVH” Holy Unto The Lord. The anointing oil runs down Aaron’s beard and over his shoulders, down his breast and to the very edges of his priestly garments: “shereid running down, sinking down, marching down, descending al piy on the collar, outer edges (mouth) midotayv of his robes, stature, measure, extent!” (133:2b) In order for the oil to reach the outer edges of Aaron’s robes, it must have been poured in copious quantity, and would have flowed over the stones on his shoulders engraved with the names of the tribes of Israel, over the breastplate and each of the precious stones engraved with the names of the tribes of Israel, down behind the breast plate over the uriym (lights) and tumiym (completions) which were tucked into a pocket behind the breastplate, over the blue outer garment, over the pure white linen garment, soaking through to his skin and symbolically covering every aspect of his priesthood and headship as the spiritual shepherd of Israel (Exodus 28). The obvious correlation to the ministry of the Messiah is to say the least, mind-blowing. We must not cheapen our understanding of this imagery by seeing only a few drops of oil being applied to the head of a petitioner. The text denotes a flood of specifically composed fragrant anointing oil. The oil is poured forth from a horn (Ram’s horn), thus signifying the One through Whom all believers would one day receive the promised Ruach Ha-Kodesh Holy Spirit (Yeshua being the substitutionary Ram of God and the horn being a symbol of His strength in redeeming Israel [Isaac]). The oil is poured over the head in order to convey the spiritual headship of the High Priest, and is therefore a prefigure of the Perfect Great High Priest Yeshua, the King Priest of the Perfect Priesthood (Hebrews 7). What is more, all of this is preceded by Aaron and his sons participating in the offering of substitutionary sacrifice for the atonement of sin and a meal of matzot (unleavened bread) [Exodus 29]. Therefore, the anointing with the precious oil was not performed until right relationship with God had been established (at least symbolically). This of course is a prefigure of the body of Messiah broken for us (matzot) and the blood atonement purchased for us through Messiah’s blood poured out on the cross (rams). The Holy Spirit (oil) was not poured out on the believing Jewish community until after Messiah’s return to the Father following His death and resurrection (Acts 2), nor is the Holy Spirit given to anyone who has not understood and received the saving work and Person of Messiah Yeshua (Jesus). In one sense the outpouring of the Holy Spirit on the first century Jewish believers in Messiah Yeshua (Acts 2), is a foretaste of the ultimate manifestation of the unity of Israel (ethnic, religious) at the return of the Messiah. Both events are the literal outworking of the similes in the present psalm. It’s important to note that while David alludes to the imagery of Aaron’s anointing, which occurred outside of the land of Israel following Israel’s escape from Egypt, he is none the less writing this psalm from his purview within the land of Israel and is therefore uniting the imagery of Aaron’s anointing with the anointing of the land from Hermon (in the north) to the mountains of Zion in the centre. David writes this psalm as a psalm of ascent (Aliyah: going up [to Zion, the Temple Mount in Jerusalem]), not just localised ascent to the Temple mount but also as an Aliyah psalm for all those who ascend three times a year to observe the Regaliym/Aliyot (Pesach, Yom Kippur, Sukkot) festivals. Thus, the fragrances of the festival foods and the offerings, both sacrificial and celebratory (freewill) is presupposed by the union of the two similes of the anointed High Priest and the anointed mountains of the land of Israel. The former having occurred immediately post bondage (in Egypt) and the latter being the hope of Israel’s future redemption through Messiah. Aside from the depth of symbolism in the process of anointing Aaron, there is also the simple grandeur of the oil flowing over his head, stinging his eyes and soaking into his skin, beard, and garments. In order to better understand the kinetic reality of the anointing of Aaron, I had myself anointed in a similar way and was stunned by the stinging sensation in my eyes as the oil made its way down my face. The pain was great, “What’s going on” I thought, “Shouldn’t this be an enjoyable pain free experience. Isn’t this supposed to represent the Holy Spirit being poured out on me? It’s killing my eyes, I can’t see… Wait a minute… I can’t see…” It occurred to me that the Holy Spirit does not always make me feel comfortable, in fact, He often makes me feel uncomfortable. God is present in my discomfort, just as He is in my comfort. The eyes I use for seeing this world are stung by the presence of the Holy Spirit, but when I become accustomed to the oil I am able to see things that are not of this world, pure, eternal, unseen things. There are those who claim that the manifestation of the gifts of the Holy Spirit are evidence of His abiding with a believer, however, Yeshua reminds us that “Many will say to Me on that day, ‘Lord, Lord, didn’t we prophesy in Your name, and drive out demons in Your name, and perform many miracles in Your name?’ Then I will declare to them, ‘I never knew you. Get away from Me, you workers of lawlessness!’” (Matt. 7:22-23 TLV) I think (or should I say “Scripture teaches”), that the Holy Spirit is more often evidenced in the way we respond to suffering than He is in the ecstatic gifts that are often counterfeited by so many. In one sense, God is saying to Aaron the High Priest and to we who follow the High Priest Yeshua (The Suffering Messiah), “If you want to be a priest, you best get used to both the healing balm and the stinging pain of the present, overflowing Spirit of God.” 133:3 Ketal Because, like, as the dew, night mist of Chermon (Hermon, Sanctuary, devoted, dedicated for destruction) shereid running down, sinking down, marching down, descending al-Har-reiy on the mountains of Tziyon (Zion, Parched land)! Keey Because sham there tzivah commands, orders, charges, HaShem (YHVH, Mercy, The LORD) et (the) certain ha-berachah the blessing, prosperity, gift, treaty of peaceful Chayyim living, perpetual life, ad ha-olam going round, perpetually, as far as forever in the world (to come). The Mt Hermon/mountains of Zion simile (literal and figurative mechanism) works perfectly alongside the imagery of the anointing oil running from Aaron’s head to the edges of his garments. In like fashion the dew of Hermon runs from the top of Israel’s northern border and down to the place where Israel collectively goes up to worship God during the Regaliym/Aliyot festivals. Thus, all Israel (the people) and all of her land, is covered by the dew of Hermon both literally and figuratively. “There” is a locational term indicating the mountains of Zion, where the brothers and sisters of Israel (ethnic, religious) dwell together in unity. “HaShem commands the blessing”. The blessing is commanded upon the mountains of Zion when Jews dwell there together as one (yachad). This is a prophetic statement. God is speaking into time and space an observation of the future redemption of the entire remnant of Israel (ethnic, religious), when, following the fullness of the nations, all of Israel (ethnic, religious) will be saved (Romans 11). We note that the Hebrew text does not say, “There the Lord commands a blessing” but rather, “There the Lord commands the blessing.” The “berachah”, blessing, prosperity, gift, treaty of peace, is one that brings “chayim”, not life but living (plural, perpetual). Living that will be “ad ha-olam” going round in the world perpetually forever. The world being the Olam Haba (World to come). Therefore, the text is not saying that wherever believers in general dwell together in unity that God will command a blessing, rather, it is saying that when Israel (ethnic, religious, empirical) dwell together through redemption and the anointing supplied by the King Priest Messiah, in the land (literal) of Israel (at the return of the Messiah), then and only then, there and only there, will God command and establish the blessing of everlasting life on the New Earth. Mt Hermon: “Chermon” (Hermon), from charam, to dedicate someone or something to the afterlife or to death. The Law of charam is expounded in Leviticus 27:28-29, and states that whatever is labelled as charam cannot be redeemed (bought back or ransomed out). In the Tanakh (OT) there are no instances of human beings designated as charam who aren't subsequently executed, however, there are a number of people who have names that are derived from this verb. Which may indicate that the verb once denoted salvation. Not everything designated charam was automatically destroyed. In Numbers 18:14 HaShem declares “Every devoted thing (charam) in Israel is yours (Aaron and his sons) [see also Lev. 27:21 and Eze. 44:29]. When Joshua sacked Jericho, the whole city and all it contained (apart from Rahab and her house) was designated charam, yet the gold, silver, bronze and iron objects went into the tabernacle's treasury (Joshua 6:19). Mt Hermon therefore, carries the symbolic meaning of being charam dedicated to the Lord unto the afterlife and is equally representative of salvation. “Hareiy Tziyon”, the mountains of Zion (the parched land), also have significant figurative value and show Israel’s need for the mayim waters of chayim living. Waters that she receives through the dew that results from the charam (dedication) of her Messiah, and the salvation that results from His substitutionary sacrificial death and resurrection. In addition to the profound poetic value of this simile there is the practical reality of the geography and climate of Israel: Van de Velde writes in regard to his Travels (Bd. i. S. 97): “What we read in the 133rd Psalm of the dew of Hermon descending upon the mountains of Zion, is now become quite clear to me. Here, as I sat at the foot of Hermon, I understood how the water-drops which rose from its forest-mantled heights, and out of the highest ravines, which are filled the whole year round with snow, after the sun's rays have attenuated them and moistened the atmosphere with them, descend at evening-time as a heavy dew upon the lower mountains which lie round about as its spurs. One ought to have seen Hermon with its white-golden crown glistening aloft in the blue sky, in order to be able rightly to understand the figure. Nowhere in the whole country is so heavy a dew perceptible as in the districts near to Hermon.” Therefore, the simile is both powerfully figurative and practically literal. In Conclusion: Psalm 133, has been misused to claim an illegitimate unity over certain groups within the body of Messiah, devoid of respect for the plain meaning of the text as it applies to the brothers and sisters of Israel (ethnic, religious) and the contextual and locational elements in the text. In addition, and with great fervour it has been misused as an excuse for believers in general to demand a blessing from God based on their dwelling together, despite the fact that the blessing is for a specific people (The Jews), time, and in a specific location (The mountains of Zion in the land of Israel). While it’s true that in some sense there is a principal here regarding unity and blessing for all believers, it is only the case in a secondary sense and must be made subject to the plain meaning of the text. This psalm observes the ultimate union of the brothers and sisters of Israel (ethnic, religious) in the land of Israel, through an anointing that flows from the head of her priesthood (both literal and transcendent), and shows through the use of simile, those things that must take place in order for this union to be fully filled at the end of the age. Therefore, David, by the Holy Spirit, employs the poetic imagery and occasion of the anointing of Aaron the High Priest alongside the majestic beauty and natural precipitation of Mt Hermon, in order to show both literally and figuratively, where and when God (YHVH: Mercy, the God of Israel [ethnic, religious]) will command the blessing of life everlasting upon the union made possible by His Son and empowered by His Holy Spirit poured out on Israel (and the nations). Let us therefore, show due respect for the plain contextual meaning of this psalm by appropriately applying the principal of unity and ceasing to demand a temporal blessing where a locational (place, time, space) blessing upon a specific people (Jews) with an eternal purpose, is intended. For Reference: 133:1 A Song of that which goes up, that which comes to mind, degrees, stairs, ascents; attributed to David, (the beloved of God). Behold, now, pay attention, how good and how delightful, pleasant, lovely it is, sitting, dwelling, remaining, abiding brothers and sisters again, also, united, in union, alike, as one! 133:2 Like oil the good, the best, on the head, running down, sinking down, marching down, descending on the beard, beard of Aaron (the bright one, of many mountains, a light bearer, an ark bearer, in the latter days), running down, sinking down, marching down, descending on the collar (mouth) of his robes, stature, measure, extent! 133:3 It is like the dew, night mist of Hermon, (a sanctuary, devoted, dedicated for destruction) running down, sinking down, marching down, descending on the mountains of Zion (Parched land)! Because there (the mountains of Zion) commands, orders, charges, HaShem (YHVH, Mercy, The LORD) (the) certain blessing, prosperity, gift, treaty of peaceful living, perpetual life, going round, perpetually, as far as forever in the world (to come). 2nd Century CE Aramaic Targum of Psalm 133: “1. A song that was uttered on the ascents of the abyss. Behold, how good and how pleasant is the dwelling of Zion and Jerusalem, together indeed like two brothers. 2.Like the fine oil that is poured on the head, coming down on the beard, the beard of Aaron, that comes down to the hem of his garments. 3.Like the dew of Hermon that comes down on the mountains of Zion; for there the Lord has commanded the blessing, life forevermore.” Copyright Yaakov Brown 2019 “That which God knows to be a future certainty He reveals to we who are uncertain of the future through repetition.” Introduction:
The blessings or prophetic words Jacob pronounces over his sons while on his death bed are probably best defined as future character descriptions of the tribes that will bear their names. While the sons are addressed according to their own actions, they are not to be the recipients of the outworking of those actions. The closest parallel to this in the Tanakh (OT) is Deuteronomy 33, where Moses blesses most of the tribes of Israel prior to his death and before Israel enters the Promised Land. The word play and phrasings of Jacob’s prophetic blessing are difficult to convey in English. Some of the Hebrew is cryptic and rare in places and includes some unusual and ancient divine names. The sayings are ordered according to the tribal mothers Leah, Zilpah, Bilhah, Rachel. The first four tribes of Leah appear in birth order, as do the sons of Rachel. However, the sons of the Handmaidens, who are previously listed in chronology through the Genesis narrative, are here listed in the alternate order of Zebulun, Issachar, Dan, Gad, Asher and Naphtali. In fact each of the twelve sons of Jacob are listed according to the roles they will play in the strengthening of the nation of Israel. Gen 49:1 And Yaakov (Follower) called to his sons, and said, “Gather yourselves together, so that I may tell you asher-yik’ra etchem what you will encounter in the latter ha-yamiym days (years). Yaakov, the follower of HaShem, musters the last of his energy and calls his sons. He asks them to gather together because although he will pronounce prophetic words specific to each of them, he wants the brothers to understand that their futures are intrinsically linked. The suffering of one will be the suffering of another, and the success of one will be the prosperity of another. Israel’s tribes are to be echad (a complex and indivisible unity). The phrase “asher-yik’ra etchem” translates literally as, “what will call to you”. There is a subtle difference between the root קרה and the root קרא which is used here. The former means “befall”, the latter, “call”. In one sense, the words that Jacob is about to pronounce are the respective callings of each tribe. The phrase “b’chariyt ha-mayim” speaks of days/years far beyond the brothers’ own lifespans. With the benefit of hindsight we’re able to see that the words of Jacob reach beyond the land of Egypt, and while partially fulfilled in Israel’s future history within the land of Israel, they reach still further, even beyond our own years. Concerning the phrase “b’chariyt ha-mayim” the orthodox commentator Sforno writes: “At the end of the period allocated to life on earth as we know it. Yaakov speaks of the arrival of the Messiah which will signify the end of existence of the nations that oppose God and the kingdom of God on earth… Yaakov speaks of the time frame he has in mind as the one when Shiloh will arrive, the one to whom nations will pay homage.” Sforno understands “Shiloh”, which means “Tranquillity, rest, belonging”, to be a name for the future King Messiah. Rashi agrees, and explains that “the End Days” refers to the Messianic age. He goes on to say, in accordance with the Midrash, that “Jacob wished to tell his children when Messiah would come”. Gen 49:2 Gather yourselves together, v’shemu and hear, receive, obey, you sons of Yaakov (Follower); v’shemu and hear, receive, and be in obedience to Yisrael (Overcomes in God) your father. Akeidat Yitzchak asks, “Why does Jacob seem to commence with the blessing twice…?” We know that a thing is repeated in the Torah in order to show the reader that the matter is firmly established. That which God knows to be a future certainty He reveals to we who are uncertain of the future through repetition. Thus the repetition of Jacob’s call to gather and the use of the names Yaakov and Yisrael are informing us that what is to follow is firmly established. Specifically, the gathering of Israel is firmly established, both at the time of Jacob’s blessing and in the last days. Israel’s ability to hear from God and act in obedience to Him is also firmly established with the repetition of the Hebrew “v’shemu”: which is first used in implicit reference to hearing from God and subsequently used in explicit reference to obeying the words of the patriarch Jacob. The sons of Jacob are sons of a follower: that is, one who was once a follower who wrestled in relationship with HaShem and as a result of yielding to Hashem has now become one who overcomes in God. Thus the sons will also become those who overcome in God through Mashiyach (Messiah). Therefore, they are being called as obedient followers and as victorious overcomers in God’s redemptive plan for Israel and for humanity. Jacob’s words are prophetic blessing. But he is not a fortune teller. Prophecy has more to do with relationship than it does with power, and it has nothing to do with men manipulating spiritual forces. God has not imbued Jacob with some metaphysical gift for the purpose of conjuring up futures, to the contrary, Jacob is relaying the observations of God. God, in intimate relationship with Jacob, has shared with Jacob that which has already happened outside of time and space. Jacob is not making predictions, he is making what he knows to be statements of future fact. Gen 49:3 Reuven (Behold/Now a son), you are my firstborn, my strength, and beginning of my substance, excellent, exalted, and superior, fierce: Gen 49:4 Unstable as water, not to remain; because you aliyat went up, lying on your father's bed; then you cholal’ta defiled, profaned, desecrated: to my bed, you alah went up. “Reuben, my son, I did not rebuke you all these years so that you should not leave me and stay with my brother Esau” –Sifre Devarim Jacob begins his words over Reuben by stating that which once belonged to him: 1.) The blessing and portion of the firstborn 2.) The role of priest [Passed from Patriarch to Patriarch, an obligation of the firstborn which was first despised by Esau] 3.) The kingship [Strong, exalted, superior]. Each of these would now be given to the sons Whom God had chosen: The rights of the firstborn would go to Joseph and his sons, the priesthood would go to Levi (because his tribe would not participate in the sin of the Golden Calf), and Judah would become the tribe from whom Israel would receive her kings, and ultimately, the King Messiah. “But because you sinned my son, the birth right is given to Joseph, the kingship to Judah and the priesthood to Levi” –Targum Yonatan The idiom “Unstable as water” seems to imply fast-flowing water and or the waters of the body. In other words, Reuben lacked self-control, rushing to sin sexually with Bilhah (Gen. 35:22), his father’s wife. Though once the firstborn head, the tribe of Reuben has left little mark in Israel’s Biblical history. Moses later calls Reuben “Small and in danger of extinction” (Deut. 33:6), and the song of Deborah the prophetess rebukes Reuben for their indecision (Judges 5:15-16; ref. Gen 42:36-38). While the p’shat (plain meaning) of the text refers to the act of sexual sin committed by Reuben, the rabbis interpret a remez (hint) alluding to spiritual defilement. This is in part due to the repetition of the Hebrew Aliyah, to ascend which is often used in connection with Israel’s ascent to Jerusalem for the regalim, aliyot festivals (moadim). “You did defile Him (Holy spirit) Who used to ascend my bed.” –Daat Zkenim Sforno writes, “Alternatively, Yaakov may have referred to Reuven’s act being a desecration of God’s honour.” “The sons of Reuven the firstborn of Yisrael—he was the firstborn, but when he defiled his father’s bed, his birth right was given to the sons of Yosef son of Yisrael—so he is not reckoned as the firstborn in the genealogical record.” -1 Chronicles 5:1 Gen 49:5 Shimon (Heard) and Levi (Joined) are brothers; instruments of chamas cruelty, injustice: m’ceirotei’hem swords stabbing (habitation). Having explained why Reuben failed to inherit the birth right Jacob now makes it clear that the sons who would otherwise have been next in line are also unworthy of inheriting positions of leadership in Israel. The Levites would of course become priests and servants of God but they would not have authority over the nation. In fact they depended on the rest of the tribes for their livelihood. Simeon and Levi are coupled together because they had heard (Shimon) of what had been done to their sister and had joined (Levi) together in violent vengeance rather than awaiting just recompense (Gen. 34). They were also instigators of the sale of Joseph. The meaning of the Hebrew “mekerah” is debated. However, its literal meaning is “swords, weapons”. Thus it’s likely that the Torah intends to convey the idea of the use of swords and violence as a way of life. Yeshua uses this same idiom when He says, “Those who make the sword their way of life will die by the sword” (Matthew 26:52). This should not be confused with self-defence or just warfare, which the Bible clearly teaches are acceptable expressions of violence. The Stone Chumash translates the last phrase as, “their weaponry is a stolen craft”. Rashi explains that violence was a trait they had stolen from Esau because it was he who lived by the sword and not his brother Jacob (Genesis 27:40). Gen 49:6 Don’t enter into their secret council my nefesh (Soul, life); or into their assembly, to join my honour to them: because in their b’afam flaring nostrils (anger) they killed a man, and in their delight they cut an ox. Wicked actions are often planned in secret. A righteous man should not associate with men who live a lifestyle of uncontrolled violence. The last phrase is interpreted literally by Rambam to mean that they slaughtered the cattle of Shekhem. Rashi interprets it figuratively of Joseph (Simeon and Levi being instrumental in harming him), who he likens to a strong ox. “Do not enter the path of the wicked or walk in the way of evil people.” –Proverbs 4:14 Gen 49:7 Cursed be their nostrils (anger), because it was fierce; and their wrath was excessive: I will divide them in Yaakov, and scatter them in Yisrael. We note that Jacob does not curse his sons, rather he curses their sin. The curse is against a lifestyle of perpetual and unjust violence. Yaakov cannot abide cruelty, nor does he want Israel to be infected with it. The division and scattering probably refers to Simeon’s absorption into Judah and Levi’s being redefined as a priestly tribe, without land of its own (Deut. 18:1-2). Gen 49:8 Yehudah (Praise), you who your brothers shall praise: your hand shall be on the neck of your enemies; your father's children will bow down before you. With regard to the kingly tribe of Judah the Midrash says that all his brothers will chose to call themselves Yehudi (Jews) rather than by their own tribal names. One Biblical example of this is the book of Esther, where Mordechai is known as a Yehudi (Jew) even though he was from the tribe of Benjamin. Of course with regard to the modern Jewish people, all the tribes have become known as Jews. This came about after the return from the second exile when all the tribes merged under the remnant of Judah who had remained in the land. Thus all the tribes of Israel call themselves Yehudi (Jews) to this day. Chiddushei HaRim says that the reason for Judah being honoured was the motivation of Leah when naming him. She had given Judah his name as a way of expressing her gratitude to God for having received more than her share of children (Gen. 29:35). Gen 49:9 A lion’s cub Yehudah (Praise): from the prey, my son, you are aliyat gone up: he bent down and stretched himself out as a lion, and as a mature lion; who shall rouse him up? We note that whereas Reuben went up aliyat to sin, Judah will go up aliyat in victory over his enemies. The phrase concerning Judah’s victory over his prey is interpreted by Tur to refer prophetically to David’s killing of a lion and a bear (1 Samuel 17:34). Ultimately Judah’s victory refers to the King Messiah Who, having been born of Judah, will defeat ha-Satan and take hold of the keys of mot (death) sheol (holding place of the dead), triumphing in resurrected glory and redeeming Israel and the nations. Gen 49:10 The scepter shall not depart from Yehudah (Praise), nor a lawgiver (Scribe, governor) from between his feet (euphemism for reproduction), until Shiloh (Messiah, rest, tranquillity) comes; and to Him (Shiloh) the yik’hat gathering, cleansing, purging of the peoples. “The rule of Israel shall not depart from Judah nor will one depart who will challenge Israel to keep God’s Instruction/Law (Such as Moses, the prophets, being literally present) and stay close to her kings, until the Messiah (Shiloh: rest, tranquillity) comes. And to Him (Shiloh, the Messiah), shall be the purging, cleansing, gathering of the peoples.” –Paraphrase by author “Until the Messiah comes to Whom the kingdom belongs”-Onkelos The Hebrew “Shiloh” is explained by the Midrash as a composite of Shai (Gift) and Lo (him), a reference to the King Messiah to Whom all nations will bring gifts. There can be no doubt that this passage is saying that in the future, when the Messiah (Shiloh) will come, Israel’s kings, descended from Judah, will cease to reign. Therefore, the Messiah had to have come in the first century CE. And if there are those among our people who are awaiting Him still, they await His second coming. Gen 49:11 Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: Gen 49:12 His eyes made dull with wine, and his teeth (sharpness) white (pale) from milk. Shiloh (The Messiah: rest, tranquillity) is the subject of these verses. The vine of Israel is HaShem. Meaning that it is from HaShem that Israel receives her fruitfulness. Likewise, Shiloh (The Messiah) will tether His humble ministry (ass’s colt) to the vine of HaShem, completely reliant on God and echad (one) with His Father’s purpose. The eyes are the window to the inner man, they offer insight to the one who views them and they make observations and give vision to the one who possesses them. The eyes of Shiloh will be burdened and made dull with the weight of the sins of humanity. “He appointed Him sin, who knew no sin; that we might be made the righteousness of God in Him” –2 Corinthians 5:21 Rabbi Ovadiah Sforno (16th century) says that the King Messiah rides an ass rather than a horse because it is God Who wages the wars by which He (King Messiah) comes to reign, “And He will become King in peace”. “Rejoice greatly, daughter of Tziyon (Parched Land)! Shout, daughter of Yerushalayim (Flood of Peace)! Now, your King is coming to you, a righteous one bringing salvation. He is lowly, riding on a donkey-- on a colt, the foal of a donkey.” –Zechariah 9:9 “Go into the village before you. Right away, you’ll find a donkey tied up and a colt with her. Untie them and bring them to Me.” –Yeshua [Matthew 21:2] (TLV) Wine is a symbol of prosperity and sweetness. And there is certainly some sense of the prosperity and fruitfulness of the vines of Israel, Judah and specifically Shiloh (The Messiah) in the abundance of wine mentioned here. However, the fruit of the vine is also a representation of the life blood. During the Passover Seder we drop that life blood on our plates and in the Yemenite tradition we shout “Blood, blood, blood, I am saved by the blood of the (Pesach) Lamb!” The juice of the grape is called blood by the Apocryphal writings of Sirach: "The principal things for the whole use of man's life are water, fire, iron, and salt, flour of wheat, honey, milk, and the blood of the grape, and oil, and clothing.'' –Sirach 39:26 "He stretched out his hand to the cup, and poured of the blood of the grape, he poured out at the foot of the altar a sweet smelling savour unto the most high King of all.'' –Sirach 50:15 When blood remains in the body it is the life of a man, for “the life is in the blood”(Leviticus 17:11). But when that blood is poured out, it is loss of like, death, sacrifice, atonement. In these verses we read that the Messiah will attach His donkey colt to the choice vine of Israel, meaning He will be born of God and of the Jewish people and His life blood is intrinsically linked to both God and the nation of Israel. Yeshua is the vine, we are the branches (John 15:5). He washes His garment in the blood of His own sacrificial death, His eyes made bloodshot (dull) with the cup (wine) of His suffering, for the sake of His people’s spiritual prosperity, His teeth milk white, the white washed colour of the tomb where He would lie, albeit temporarily. “Father, if You are willing, take this cup from Me; yet not My will, but Yours be done.” –Luke 22:42 “His teeth white from milk” infers strong bones from childhood, and in particular, a pure voice, both seen and heard: the Hebrew chalav (milk, dairy) being figuratively linked to sucking, like the nursing child. However, it’s also possible that this phrase is a metaphor regarding the pallor of a dying man’s skin. White is also a symbol of purity and holiness. Thus the words of Messiah’s (Shiloh’s) mouth are to be white, without sin, pure, holy, and faultless. Gen 49:13 Zebulun (Exalted) at the coastline of the sea will dwell; and he shall be a coastal shelter for ships; and his border upon Zidon (Hunting/fishing). Having established the position of Judah and Israel’s kings, Jacob now gives Zebulun precedence over Issachar, despite the fact that Issachar is the older of the two. It seems that Jacob abandons the birth order for a progression of blessing that addresses the need to provision Israel. Therefore, following the appointing of the kingly tribe (Judah) he now assigns blessing to the hunter (Zebulun), the labourer (Issachar) and so on. Zebulun’s role as sea fearing merchant would see his territory reach from Yam Kinneret (Galilee) to the Mediterranean and as far north as Zidon near the border of Northern Israel and Lebanon (Joshua 19:10-15). Gen 49:14 Yissaschar (Wages, recompense: figuratively: labourer) is a strong boned ass, he lies down between two boundaries: Gen 49:15 And he saw that comfort was good, and the land pleasant; and bowed his shoulder to bear, and became an indentured labourer. The name Issachar seems to be a play on words “Ish sakhar”, literally “man hired”. The indentured servant portion of this pronouncement may refer to Issachar’s subjugation under the Canaanites in the northern regions (Judges 1:3), although the text seems to infer that Issachar will willingly serve as a labourer for the sake of Israel. Gen 49:16 Dan (Judge) shall yadin judge his people, as one of the tribes of Yisrael (Overcomes in God). Gen 49:17 Dan shall be a serpent by the way, an adder in the path, that bites the horse’s heels, so that his rider shall fall backward. Jacob having finished blessing the six sons of Leah, now goes on to the oldest son born to Bilhah, Rachel’s maidservant. The sons of Rachel are left for last because they are favoured by Jacob above his other sons. Rabbinical commentary interprets Samson as the judge of Dan who will be like a viper. The use of the serpent metaphor denotes wisdom or cunning rather than opposition to God e.g. “Be as wise as serpents and as gentle as doves” (Matthew 10:16). “An adder in the path, that bites the horse’s heels, so that his rider shall fall backward” is said by both Rashi and Rambam, to be an allegory of Samson’s last act, the destruction of the Philistine temple and the subsequent deaths of 3000 of Israel’s enemies (Judges 16:29). Gen 49:18 I have waited for Your salvation (Yeshua), O HaShem (YHVH: Mercy). This verse is the only verse in Genesis 49 that uses the Holy Name YHVH. It seems unattached to both the preceding blessing and the blessing that follows. It may be a sort of intermission, where Jacob himself is calling on the Name of the Lord and as he approaches death is acknowledging the mercy and salvation he has received. This phrase is replicated almost word for word in Psalm 119:166. However, it’s possible that this line is a phrase attributed to Samson (Like the sun). In his last moments, through true repentance (not selfish vengeance), Samson calls on God for Salvation and the strength to overcome the enemies of HaShem and of his people Israel. In a very real sense Samson is redeemed through Yeshua long before Yeshua’s birth into time and space. Gen 49:19 Gad (Troop), g’dud a troop that will be y’gudenu overcome: but he shall yagid invade and overcome in the end. The root from which Gad derives his name is used repeatedly in this verse to show that the tribe will journey from armed conflict to armed conflict until the final day when they will overcome in Messiah. Gad is the oldest son of Zilpah and his tribal allotment was on the east of the Jordan. Gad vowed to support the other tribes in conquering the land of Israel and fought the Canaanites valiantly, not ceasing until the land was overcome, at which time they returned to their own allotment on the east of the Jordan. Thus the tribe of Gad is known for its warrior spirit and loyalty to the people of Israel. Gen 49:20 From Asher (Happy) comes sh’meinah rich/fat lechem food/bread, and he shall give royal delicacies. “Asher’s land will be so rich in olive groves that it will flow with oil like a fountain” –Rashi The plain meaning is that kings of both Israel and foreign lands will desire the delicacies grown in the tribal land of Asher. Gen 49:21 Naphtali (Wrestling) is a deer let loose: he gives sayings of beauty. Naphtali is the last of the sons of the maidservants, he is Bilhah’s youngest son. “A deer let loose” denotes swiftness. Naphtali is said to have been swift in battle during the time of Deborah the judge (Judges 4). The sayings of beauty attributed to Naphtali are said to be given in praise of God for the swiftly growing vegetation of his territory, and in praise of the Lord for His hand in enabling Naphtali to be swift in battle. Gen 49:22 Son of fruitfulness Yosef (YHVH: Mercy adds) a son fruitful upon the ground near an eye/fountain; daughters run over a wall: It is here that the rabbis fall short, offering only trite analogies and desperate explanations. The plain meaning is full of remez (hints) that reveal a sod (mystery) of great consequence. The plain meaning likens Joseph to a fruitful vine growing by an eye of the earth, that is a natural well or fountain of mayim chayim (waters living). This links Joseph (a figure for the coming Messiah) to Shiloh (A name for the Messiah), Who tethers His donkey colt to the vine. The living waters strengthen the fruitful vine of HaShem and Mercy adds (Joseph) redemption through blood (garments washed in wine), the offering of the innocent life of Shiloh and gifting the people with tranquillity and rest (Shiloh), a gift to him (Israel). Gen 49:23 Now embittering him greatly and hating him my ba’alei husband/lord, they shot him with arrows: Again, the rabbis fall short, arguing over who is more righteous or worthy to be king, Judah or Joseph. They miss the obvious, that the description, while in its plain sense refers to the mistreatment of Joseph, is none the less prophetic of the Messiah (Shiloh), to Whom the previous verse attaches itself. “Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced. They will mourn for Him as one mourns for an only son and grieve bitterly for Him, as one grieves for a firstborn.” –Zechariah 12:10 (cf. John 19:34, 37; Rev. 1:7) [TLV] Gen 49:24 But his bow dwells in strength, and supple arms, hands made strong from the hand of the Mighty One of Yaakov (Follower); from there the Shepherd, the e’ven Stone of Yisrael (Overcomes in God): The unusual and prophetic names of God in this passage prompt the question, “If these names have not been prolifically used prior to this, why are they now employed?” God is called 1.) Mighty One of Jacob (Follower) 2.) The Shepherd 3.) The Stone. In fact The Stone can only refer to the stone of the altar of Isaac, the stone of the Temple Mount, of Zion, of the Hill, the foundation stone through which Jewish tradition says all things were created, the stone and foundation of the Temple, of Har-Beit (Mountain House). Again, this is not in reference to Joseph but in reference to the One for Whom Joseph is a pre-figure. That is, Shiloh, the Messiah. In the plain sense this verse is speaking of the deliverance of Joseph and the subsequent deliverance of Israel. It speaks of the Shepherd of Israel, HaShem and the firm foundation that He has provided for the sons of Jacob through Joseph. At the same time it continues the story of the coming Messiah (Shiloh), Who, after being pierced, will be strengthened again by the hand of God and will become the foundation stone of Israel’s eternal security, shepherding her throughout the ages. “Therefore thus says HaShem (YHVH: Mercy) Elohim (God: Judge): ‘Now, I am laying in Tziyon a stone, a tested stone, a costly cornerstone, a firm foundation-- whoever trusts will not flee in haste.” –Isaiah 28:16 (ref. 1 Corinthians 3) The Hebrew “e’ven” translated “stone” can be seen as a contraction of the words “Av” (Father) and “Ben” (Son). In the plain sense the father is Jacob and the son is Joseph, but in the metaphysical sense the Father is HaShem and the Son is the coming Messiah Shiloh (Yeshua). Gen 49:25 From El God (Judge) of your father (Jacob), and your helper; and the Shaddai All Sufficient Protector (Almighty), Who will bless you, from the heavens will come blessings, blessings of the deep that lie under, blessings of the breasts, and of the womb: Gen 49:26 The blessings of your father have prevailed above the blessings of those who conceived me, to the boundary limit of the hill everlasting: they shall be on the head of Yosef (YHVH: Mercy adds), and on the crown of the head of him that was separate from his brothers. Once again the blessing is filled with descriptive names of God: 1.) The Judge 2.) The Helper 3.) All Sufficient Protector, the Almighty 4.) The One Who blesses [In fact, all blessing comes from God]. Once again Zion’s hill is spoken of. In fact it can be no other hill because the hill in question is called “Olam” meaning “eternal, everlasting”. It is not Jacob who blesses, it is God, the Judge, the Helper, the All Sufficient Protector. He is bringing blessing upon Joseph that alludes to Shiloh, the Messiah. Eternal blessing that could not apply to Joseph alone. A form of blessing which is over Jacob and will prevail as an over those blessings given to his parents. Greater blessing means the greater outworking of the blessings placed upon Abraham and Isaac. Blessing from the heavens, meaning God will come down (Messiah). Blessing from below, meaning that the Messiah will rise from sheol (Holding place of the dead). Blessing from the breast and womb, which refers to disciples feeding at the breast of Messiah, who will be born at Israel’s breast Miriam (Mary: rebellion). Of the plain meaning we read that Joseph, who was separated from his family temporarily will be crowned with blessing. Of the remez (hint) we read that Shiloh (The Messiah) will be separate from His brothers temporarily (Dead for three days and three nights like Jonah), He will be unique in all Israel, crowned before He descends from God and crowned with blessing and with the k’vod HaShem glory of God (Mercy) when He ascends to be seated at God’s right hand. Speaking of the right hand… Gen 49:27 Benyamin (Son of my right hand) shall ravage as a wolf: in the morning he will devour the prey, and at night he will divide the spoil.” It is true that the descendants of Benjamin became known for their fierce wolf like warrior nature, as recorded in the affair of the concubine at Gibeah (Judges 19-20). King Saul of Benjamin was also like a wolf, defeating Moab, Edom and Philistia. The morning is said to refer to the rise of Saul as Israel’s first human king, and the night is said to refer to the overcoming of Mordechai and Esther (Both of Benjamin) and the dividing of the spoils of their enemies (Israel’s enemies)[Esther 8:7]. Gen 49:28 All these are the twelve tribes of Yisrael: and this is what their father spoke to them, and blessed them; every one according to his blessing he blessed them. “Everyone according to his blessing” again affirms the core doctrine that teaches all blessing comes from God and is the speaking into time of that which God has already seen fulfilled outside of time and space. Gen 49:29 And he charged them, and said to them, “I am to be gathered to my people: inter me with my fathers in the cave that is in the field of Ephron (Fawn like) the Chiti (Descendant of Chet [terror]), Gen 49:30 In the cave that is in the field of Machpelah (Double portion), which is before Mamre (Strength, fatness, abundance), in the land of K’naan (Lowland, humility), which Avraham (Father of many peoples) purchased along with the field of Ephron the Chiti (terrorist) for a possession of a place for interment. Gen 49:31 There they interred Avraham and Sarah (Princess, queen) his wife; there they interred Yitzchaak (He laughs) and Rivkah (Fetching beauty) his wife; and there I interred Leah (weary). Gen 49:32 The purchase of the field and of the cave that is there was from the children of Chet (Terror). The Torah affirms yet again the legal purchase of the land surrounding Hebron and the cave therein. Despite the revisionist history of the enemies of Israel, there can be no argument, Hebron was, is and will always be a Jewish holy site. This is Jacob’s final request. He has already obligated Joseph through an oath, now he also commands Joseph’s brothers. Jacob’s interment at Hebron is not merely a dying man’s selfish demand, to the contrary, Jacob knows that his interment there will become a physical manifestation of the divine promise to bring all Israel into that Promised Land. By instructing all his sons to honour his wish, he is laying a foundation of hope, not only in the physical promises of God relating to the land of Israel, but also in the eternal hope of the resurrection and the Olam haba (World to come). Gen 49:33 And when Yaakov (Follower) had made an end of commanding his sons, he gathered up his feet into the bed, and died, and was gathered to his people. The phrase “He gathered his feet into the bed” concludes Jacob’s last earthly journey, he has entered death well: something he had begun in 48:2. This action is a symbolic representation of the gathering to his people. Just as the feet are drawn from the open air and beneath the covers, so too Jacob will be drawn from this life and beneath the earth into that part of Sheol (Gan Eden) where the righteous dwell. As I have explained in previous commentary, those who die in Messiah are dead to this temporary world but alive to Messiah in Gan Eden (Paradise). Jacob was gathered to his people. One cannot be gathered to a people who have ceased to exist. Both Judaism and Christianity teach the eternal nature of the human Spirit/Soul. This teaching originates here in the first book of the Torah and not (As so many foolish Christian scholars suggest) post Hellenism. “But concerning the dead being raised, haven’t you read in the book of Moses about the burning bush? How God said to him, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? 27 He’s not the God of the dead, but of the living. You have gone far astray!” –Yeshua Mark 12:26-27 (TLV) © Yaakov Brown 2017 Introduction:
From all the struggles and victories of Jacob, the writer of the book of Hebrews choses this act as Jacob’s defining faith moment. “By faithfully trusting Yaakov, as he was dying, blessed each of the sons of Yosef, and he bowed in worship while leaning on the top of his staff.” –Hebrews 11:21 This final faith act of Jacob looks forward to the resurrection and the eternal promises of God. Gen 48:1 And it came to pass after these ha-d’variym the words (things), that it was said to Yosef (YHVH: Mercy adds), “Hinei Behold now, your father has become weak”: and he (Joseph) took with him his two sons, M’nasheh (Cause to forget) and Ephrayim (Double fruitfulness). This account comes after the events of the preceding chapter and specifically after the last words spoken in the preceding chapter, which were the unrecorded words of the oath of Joseph concerning his father’s future interment at Hebron. It’s unlikely as Radak suggests, that the news of Jacob’s illness was delivered by one of Joseph’s brothers because the text says, “your father” and not, “our father”. It’s important to note that the two sons of Joseph are listed according to their birth order when Joseph takes them to see his father Jacob. This will change when they come into the blessing of God, which will be pronounced over them by Jacob. Gen 48:2 And it was made known to Yaakov (Follower), and he was told, “Hinei Behold now, your son Yosef (YHVH: Mercy adds) is coming to you”: and Yisrael (Overcome in God) strengthened himself, and sat up on the bed. It is likely that the same messenger who brought the news to Joseph returned ahead of him to inform Jacob that his son was coming. Given his weak state, the act of sitting up in bed must have required Jacob to summon the last of his strength. So important to him was his role as a Patriarch of the tribes and guardian of the promises of Hashem that he was willing to give all he had to pass on his hope to the next generation. These are the actions of one who has heard from, believed in and set his eyes on HaShem (YHVH: Mercy). Gen 48:3 And Yaakov (Follower) said to Yosef (YHVH: Mercy adds), “El Shaddai (God Almighty the all sufficient Protector) appeared to me in Luz (Almond tree: Beit-El, House of God) in the land of K’naan (Lowland, humility), and blessed me, Gen 48:4 And said to me, ‘Hin’niy Behold now, I will make you fruitful, and multiply you, and I will make of you a multitude of people; and will give this land to your seed after you for an everlasting possession.’ Using the meanings of the names in the text we can read an allegory as follows: “The follower said to the one who adds mercy, ‘The All Sufficient Protector appeared to me in the House of God, when I was in a place of humility. He blessed me and said, “Now, become aware, I will make you fruitful, and multiply you, and I will bring forth from you generation upon generation of children; and will give this land to your seed after you for an eternal possession.”’” Joseph has come to Israel, but it is Jacob who speaks. Luz is the old name for Bethel (Genesis 28:19), where God appeared to Jacob as he was going to Padan-aram, and on his return from Padan-aram (Gen. 28:11-13; 35:10-11). It’s not clear which of those times Jacob is referring to. However, both occasions qualify since the same promises were made to him both times. Gen 48:5 “And now your two sons, Ephrayim (Double fruitfulness) and M’nasheh (Cause to forget), which were born to you in the land of Mitzrayim Egypt (Double straits) before I came to you in Mitzrayim Egypt, are mine; as Ruvein (Behold a son) and Shimeon (Heard), they shall be mine. Jacob changes the birth order of the sons here. He has just finished speaking of HaShem’s blessing of fruitfulness, thus it makes sense that he would name Ephrayim, the doubly fruitful one, first. Jacob qualifies his meaning by comparing Ephraim and Manasseh to his sons Reuben and Simeon (His eldest sons). This shows that he intends for Joseph’s sons to be named as tribes of Israel in their own right and to inherit equal shares of the Promised Land. The last phrase concerning Reuben and Simeon seems to imply that they will lose their position as first and second born to Ephraim and Manasseh. This may be as a result of Jacob’s disappointment with their past actions (Gen. 34:30; 35:22; 49:3-7; 1 Chron. 5:1). Joseph’s sons would have been approximately twenty years of age or more. We know this because Jacob had been in Egypt seventeen years, and had come there after two years of famine, and Joseph's sons were born to him before the famine began (Gen. 41:50). Gen 48:6 And your progeny, which you produce after them, shall be yours, and shall be called after the name of their brothers in their inheritance. Simply put, if sons or daughters are born to Joseph after Ephraim and Manasseh, those children will find their inheritance in the tribes of Ephraim and Manasseh. Gen 48:7 And as for me, when I came from Padan (Field of exaltation) Rachel (Ewe) died by me in the land of K’naan on the way, not far from Ephratah (Place of fruitfulness): and I interred her there on the way to Ephratah (Place of fruitfulness); also called Beit-lechem (House of bread/food).” Jacob explains that he had felt that his fruitfulness in Rachel had been cut short. This is one of the reasons for the hope he sees in Ephraim, whose name literally means “Double fruitfulness”. This moment of sorrowful reflection concerning Jacob’s troubled journey toward fruitfulness ends with the naming of the town from which Israel’s Messiah will come forth. Bethlehem, the house of bread, food, provision. Gen 48:8 And Yisrael (Overcome in God) beheld Yosef’s (YHVH: Mercy adds) sons, and said, “Who are these?” This question of Jacob connects the blessing of Ephraim and Manasseh to his own experience of blessing at the hand of his elderly father (Gen. 25:22-33; 27:1-45). Gen 48:9 And Yosef said to his father, “They are my sons, whom Elohiym (God: Judge) has given me in this place.” And he (Jacob) said, “Bring them, I plead with you, to me, and I will bless them. Gen 48:10 Now the eyes of Yisrael were dim from age, so that he could not see. And he (Joseph) brought them near to him (Israel); and he (Israel) kissed them, and embraced them. Gen 48:11 And Yisrael said to Yosef, “I had not thought to see your face: and, now, Elohiym (God: Judge) has shown me also your seed.” By telling the story of Rachel’s death prior to announcing his adoption of Ephraim and Manasseh Jacob connects them to her as sons. Gen 48:12 And Yosef brought them out from between his (Jacob’s) knees, and he bowed himself with his face to the earth. Gen 48:13 And Yosef took them both, Ephrayim (Double fruitfulness) in his right hand toward Yisrael's left hand, and M’nasheh (Cause to forget) in his left hand toward Yisrael's right hand, and brought them near to him. Joseph is directing the boys toward Jacob in such a way as to ensure that Manasseh receives the blessing from Jacob’s right hand, the hand that signifies strength and the blessing of the first born. “R’ David Feinstein observes, by placing Ephraim on his own right hand, Joseph unwittingly affirmed Ephraim’s supremacy” – Art Scroll Chumash Commentary Gen 48:14 And Yisrael stretched out his right hand, and laid it upon Ephrayim’s (Double fruitfulness) head, who was the younger, and his left hand upon M’nasheh (Cause to forget) head, guiding his hands intentionally; for M’nasheh was the firstborn. Jacob trusted the promises of Hashem and the ultimate outcome of those promises. Thus it is Fruitfulness that he seeks out as head over the brothers. Forgetfulness will come too often to Israel in the days ahead. Jacob wants Israel to look forward to the goal of her worship, for only then can she truly forget her suffering. Gen 48:15 And he (Jacob) blessed Yosef, and said, “Ha-Elohiym the God (Judge), before whose face my fathers Avraham (Father of many peoples) and Yitzchaak (He laughs) walked, Ha-Elohiym the God (Judge) ha-roeh who tended (as a shepherd) me continually throughout my life up to this day, Jacob names God for His awesome Judgement (Elohiym) and for His intimate relationship (Before the face), and subsequently identifies the terrifying Judge as a loving Shepherd Who ha-roeh, tends, shepherds the flock. The intrinsic link between the practical shepherding role of Israel and the spiritual Shepherd of Israel is an essential part of her discipleship. Jacob has identified God as:
Gen 48:16 Ha-Malakh ha-goel the Messenger Who redeemed me from all ra evil, bless the youths; and let my name be named on them, and the name of my fathers Avraham (Father of many peoples) and Yitzchaak (He laughs); v’yid’gu larov and may they proliferate into a multitude like fish, in the midst of the earth. The first part of verse 16 literally reads, “The Messenger the Redeemer of me from all evil.” Joseph’s name is used here as a collective noun that combines Ephraim and Manasseh. It is used in a similar way in 1 Chronicles 5:2. The Blessing that Ephraim and Manasseh will receive is imparted to them through their father. Jacob has again acknowledged God in three distinct ways:
It is clear from Jacob’s words that the God who tended him continually and the Messenger (Angel) Who redeemed him, are one in the same. Jacob says, “and let my name be named on them, and the name of my fathers Avraham and Yitzchaak…” because he is calling Ephraim and Manasseh the new heads of the tribes in the sense that they will take over the roles that Reuben and Simeon have failed to uphold. With regard to the naming of the tribes following this blessing, some lists include Joseph and the clerical tribe of Levi (Deut. 27:12-13), while others omit Levi and divide Joseph into the two tribes of Ephraim and Manasseh (Numbers 1:5-15). Gen 48:17 And when Yosef saw that his father laid his right hand upon the head of Ephrayim (Double fruitfulness), it displeased him: and he held up his father's hand, to remove it from Ephrayim’s (Double fruitfulness) head and move it to M’nasheh’s (Cause to forget) head. Gen 48:18 And Yosef said to his father, “Not so, my father: for this is the firstborn; put your right hand upon his head.” Gen 48:19 And his father refused, and said, “I know, my son, I know: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.” Prophetically speaking it is better that Israel become doubly fruitful rather than forgetful. It is only when Israel remembers that which she has been delivered from that she returns to HaShem in humility and repentance. Joseph thought that his father, who was weak sighted, must have made an unintentional mistake in placing his right hand on Ephraim. Jacob gently assures him that he knows what he’s doing. He says this twice to affirm the establishment of God’s will to bless Ephraim as the greater of the two brothers. Ephraim was 8300 men greater than Manasseh when Israel came out of Egypt (Numbers 1:23) and lead the tribes of Israel during the reign of Jeroboam. Joshua, the successor to Moses was of the tribe of Ephraim and Samuel the prophet (a Levite via Kohath) was from the tribal land of Ephraim. Ephraim eventually became an alternate name for the northern kingdom (Hosea 5:3, Isaiah 7:1-17). Gen 48:20 And he (Jacob) blessed them that day, saying, “In you shall Yisrael (Overcome in God) bless, saying, ‘Elohiym God make you as Ephrayim (Double fruitfulness) and as M’nasheh (Cause to forget)’”: and he set Ephrayim before M’nasheh. The traditional Jewish blessing of the children every yom shishi (Friday evening) is based on the Targum which says, “This custom continues with the Jews to this day, to place their hands on persons to bless them; if a son, they say, ‘God make you as Ephraim and Manasseh;’ if a daughter, ’God make you as Sarah and Rebekah:’” One of the reasons given in Jewish tradition for the pronouncing of this blessing concerning Ephraim and Manasseh, is because these sons of Joseph maintained their Jewish identity according to their father’s teaching even though they were living in Egypt. Thus Jewish parents throughout the world pray that their children will do likewise. Gen 48:21 And Yisrael said to Yosef, “Hinei Behold now, I die: but Elohiym God (Judge) shall be with you, and bring you again to the land of your fathers. Gen 48:22 Moreover I have given to you shekhem (portion) one above your brothers, which I took out of the hand of the Amori (Speaker, Sayer of sayings) with my sword and with my bow.” The Hebrew word for "portion" is "Shekhem", which is understood by some Jewish commentators (Targum Yonatan and Yarchi) to refer to the city of Shekhem. The portion of land being referred to in Jacob’s blessing of Joseph was near to Shekhem, and the city itself, and all the adjacent country, eventually came into the possession of the tribe of Ephraim (Joshua 20:7). “Jacob and his sons had very grievous war with the Amorites on account of the slaughter and captivity of the Shechemites” –Shalshalet Hakabala, fol. 5. 1 However, the taking of the land out of the hand of the Amorites is probably not referring to the taking and plundering of the city of Shekhem by Jacob’s sons Levi and Simeon, because Jacob wasn’t involved and even rebuked them for their actions. Additionally, Shekhem was a Hivite town at the time. Iben Ezra and Ben Gershom suggest that the past tense “Which I took” is to be understood in a future prophetic sense as referring to Jacob’s progeny, as if he had foreseen that his descendants would take it out of the hands of the Amorites, the most powerful of the Canaanite nations, and then it would be given to Joseph's seed. In giving Joseph this portion above his brothers, Jacob is effectively offering him the double portion belonging to the first born, that is, the birth right (Deut. 21:17), and hence Joseph's bones were interred in Shekhem, because it had become his own land according to his birth right (Joshua 24:32). © Yaakov Brown 2017 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 While it’s true that Yaakov, encouraged by his mother, does act deceptively, it is also true that he should not have been placed in a position where he had to act this way in order to receive what was rightfully his. Introduction:
We begin this chapter with the knowledge that Esau has legally sold his birth-right to Yaakov, along with all that is attached to it, including the blessing of the first-born. Esau has also rejected the women of his parent’s bloodline and married foreign women (idolaters), much to the chagrin of his parents. We know that each of Esau’s poor decisions denote a rejection of the God of Avraham and Yitzchak and place him in a position where he cannot inherit the promises of God. Yitzchak’s journey from generational to personal faith and God’s establishing of the faith of Avraham for the next generation leads us to this final sidra (section) of the Torah portion Toldot, which describes the passing on of the birth-right, family priesthood and blessing of the first-born to Yaakov, who himself has yet to have an intimate personal encounter with the God of Avraham and Yitzchak. Many have focused on Yaakov’s deception and presume flawed character and sinful practice from the present text. However, they fail to consider the fact that either Esau has knowingly kept the information about the sale of his birth-right to himself, or Yitzchak, knowing that the birth-right had been sold, has none the less failed to establish the sale by approving Yaakov as the rightful heir to the family inheritance and the blessing of the first-born, which is attached to the birth-right. While it’s true that Yaakov, encouraged by his mother, does act deceptively, it is also true that he should not have been placed in a position where he had to act this way in order to receive what was rightfully his. Scripture is crystal clear regarding the reasons for God’s rejection of Esau. “Esau despised his birth-right” (Gen. 25:29-34), He married women from outside of the faith of his fathers’ (Gen. 26:34-35) and subsequently, when compared to Yaakov (Israel) by the prophet, it is said of him, “Yaakov I have loved but Esau I have hated” (Malachi 1:3). “Also see to it that there is no immoral or godless person—like Esau, who sold his birth-right for one meal. For you know that later, when he wanted to inherit the blessing, he was rejected. He found no chance for repentance, though he begged for it with tears.” –Hebrews 12:16-17 (TLV) We would be unwise to see Yaakov as a perfect human being, he clearly is not. However, it is equally unwise to impugn his character based on actions that, in the long run, prove that he is a seeker after righteousness, a follower at the heel of the Almighty. His name has many meanings and his new name Israel carries salvation in its contraction of Hebrew terms. But for the time being, deception is his only means for perpetuating his calling. Make no mistake, he is seeking what is rightfully his. Yitzchak was 60 years old when he fathered Esau and Yaakov (Gen. 25:26). The rabbis calculate his age to be 123 years in the present chapter, based on the fact that Ishmael was 137 when he died (Gen. 25:17) and Yitzchak lived to be 180 (Gen. 35:28). If this is correct, Esau and Yaakov would be 63 years old respectively and these events are taking place 23 years after Esau’s marriages to the daughters of Chet. Gen 27:1 And it came to pass, that when Yitzchak was old, and his eyes were dim, so that he could not see, he called Esau his elder (gadol: bigger, greater) son, and said unto him: 'My son'; and he (Esau) said to him: 'Here I am.' (hineini) While a number of rabbinical sources give varies explanations regarding the reason for Yitzchak’s failing sight, the plain meaning of the text infers old age as the cause of his blindness. One can’t help but see the providence of God at work here, given that the deception undertaken by Rivkah and Yaakov is entirely reliant on the blindness of Yitzchak, who otherwise would have spotted the deception strait away and left Yaakov without the blessing. Yitzchak clearly favoured his eldest son Esau, with whom he shared a love for hunting and eating wild game (Gen. 25:28). Yitzchak continues to favour Esau here, despite the grief he has caused Rivkah and Yitzchak over his marriages to the daughters of Chet. The fact that Yitzchak has called Esau to begin the process of imparting the blessing of the first-born, tells us that he was either unaware of the sale of the birth-right or was intentionally disregarding the fact. If the former is true the sin of the sale rests on Esau’s shoulders alone. This is consistent with the Biblical view of Esau’s character. We now read Esau’s response, “Hineini, here I am”, the very words of the Akedah binding of Yitzchak (Gen. 22:1, 7, 11). How is Esau’s, “hineini” (Here I am) different from that of Avraham’s? In the Akedah Avraham uses, “hineini” for the first time as a faithful response to God’s calling (Gen 22:1), secondly for the purpose of reassuring his son Yitzchak of God’s faithfulness (Gen 22:7), and finally in order to receive God’s deliverance (Gen. 22:11). Avraham uses this Hebrew term as a statement of absolute trust and faithful intention. Whereas by despising his birth-right and marrying outside the faith of his father, Esau has already shown that he has no respect for the things of God. Therefore, there can be little doubt that his “hineini” is one motivated by his base desire for power and material gain, and in spite of God. Gen 27:2 And he (Yitzchak) said: 'Behold now (hinei), I am old, I know not the day of my death. Gen 27:3 Now therefore I plead with you to take your weapons, your quiver and your bow, and go out to the field, and catch me some mitzaydi (game/hunted animal flesh); Gen 27:4 and make me savoury food, such as I love, and bring it to me, that I may eat; that my soul (nafshi) may bless you before I die.' This is the point where Esau has an opportunity to fess up. A man of more noble character would have said, “Father I no longer have the right to receive the blessing of the first-born because I despised my birth-right, selling it to my brother and am bound by oath to make this known to you.” However, Esau does no such thing. From Yitzchak’s request it seems that he is still favouring Esau based on his love for eating wild game. It appears that Yitzchak has decided to ignore Esau’s actions regarding his marriages to the daughters of Chet (terror). We must also presume that Rivkah has kept to herself the intimate prophecy that God had given her prior to the birth of Esau and Yaakov (Gen. 25:22-23). ‘But the children struggled with one another inside her, and she said, “If it’s like this, why is this happening to me?” So she went to inquire of Adonai. Adonai said to her: “Two nations are in your womb, and two peoples from your body will be separated. One people will be stronger than the other people, but the older will serve the younger.”’ –Genesis 25:22-23 (TLV) What does, “that my soul (nafshi) may bless you” mean? It could be as simple as, “When I’m full of good food and content in my body I will be in the best frame of mind for articulating the blessing effectively.” On the other hand it may mean that Yitzchak intends to bless Esau from the core intention of his inner being as heir to the blessings of Avraham. The Hebrew nefesh has multiple uses and can be read either way. However, in the strictest sense it denotes the complete person, mind, body, heart, emotion, core being, spirit and action. Gen 27:5 And Rivkah (Captivating) heard when Yitzchak spoke to Esau (Hairy) his son. And Esau went to the field to hunt for venison, and to bring it. Gen 27:6 And Rivkah spoke to Yaakov (follower, after the heel) her son, saying: 'Behold (hinei), I heard your father speaking to Esau your brother, saying: Gen 27:7 “Bring me mitzaydi (game/hunted animal flesh), and make me savoury food, that I may eat, and bless you before HaShem (YHVH: Mercy), before my death. In a close knit tenting community it is not unusual to overhear a conversation. There is no need to presume that Rivkah was intentionally ease dropping. Gen 27:8 Now therefore, my son, shema (listen, hear, perceive, understand and obey) my voice and do that which I command you. Gen 27:9 Go now to the flock, and fetch me from there two good kids of the goats; and I will make them savoury food for your father, such as he loves; Gen 27:10 and you will take it to your father, so that he may eat, that he may bless you before his death.' Rivkah grabs Yaakov’s attention by using an important word, “shema”. She is calling him to understand why he must go to his father to receive what God has for him and claim that which he has legally purchased. She is asking Yaakov to stop and take stock of the gravity of the situation and the importance of comprehending its spiritual implications. Rivkah is said to have been given the promise of an allowance of two kid goats per day, as detailed in the bride price/ketubah Yitzchak had arranged for her prior to their union (Bereshit Rabba, sect. 65. fol. 57. 4. Jarchi in loc.) We should not presume that Rivkah’s motivation is unholy. After all, she has been told in an intimate conversation with God that her youngest son will rule over his brother. Her motivation is to see this come about, having already recognised the wicked nature of her eldest son, she is determined to see Yaakov prosper. Of course a wife knows just how to prepare her husband’s favourite dish and how to use food to get what she wants. Add to this the fact that she sends Yaakov to get two kid goats rather than lambs. She knows that the goat meat has a gamier flavour which is similar to the flavour of wild game. Gen 27:11 And Yaakov said to Rivkah his mother: 'Behold (hinei), Esau my brother is a hairy (sa’ir) man, and I am a smooth man. Gen 27:12 What if my father were to touch me, and expose me as a mocker; and as a result I were to bring a curse upon myself, and not a blessing?' Yaakov shows that he is aware of the power of blessing and curse. He exhibits a tender conscience and appropriate trepidation toward the idea of outwitting his father. The Hebrew, “sa’ir” meaning hairy, is also used as a noun to describe a male goat. The word play connects Esau, the hairy goat to the goat skin used to cover Yaakov. Gen 27:13 And his mother said unto him: ‘May your curse fall on me, my son; only shema (listen) to my voice, and go fetch me the goats.' Gen 27:14 And he went, and fetched, and brought them to his mother; and his mother made savoury food, such as his father loved. Rivkah’s willingness to accept any curse that might come upon Yaakov is not as ominous as it might seem. She is certain, based on what God has told her, that her actions in deceiving Yitzchak serve a higher purpose. Keep in mind that the blessing of Yaakov will set in motion the creation of Israel and the revelation of God’s plan for redemption. The fact is that Yaakov doesn’t come under a curse. He has already received an irrevocable blessing by the time it is discovered that he has deceived his father. Yitzchak affirms the blessing saying, “I’ve already blessed him and he will be blessed!” It is worth noting that following these events the Tanakh (OT) does not speak again of Rivkah interacting with Yaakov. It is possible that she never saw him again after he left her to go to Laban in Charan. Gen 27:15 And Rivkah took the choicest garments of Esau her elder (gadol: greater, bigger) son, which were with her in the home (babayit), and put them on Yaakov her younger son. Gen 27:16 And she attached the skins of the kids of the goats on top of his hands, and to the smooth of his neck. Gen 27:17 And she gave the savoury food and the bread, which she had prepared, into the hand of her son Yaakov. Gen 27:18 And he came to his father, and said: 'My father'; and he said: 'Here I am (hineini); who are you, my son?' It seems that eastern goat hair is similar to human hair, given that this is not the only time in the Tanakh where it is used to give the impression of hairy human skin (1 Samuel 19:13). Why is it significant that it is Yitzchak who says, “hineini” here? This powerful response of readiness was formerly spoken by Avraham in righteousness. It was the response Avraham gave to Yitzchak when he asked after the provision of the lamb for the offering of the Akedah. Here, Yitzchak, who is now a father himself, responds to the voice of Yaakov with the same words of faithful readiness that his father had once spoken in response to him. Unlike Esau whose motivation was selfish, seeking material blessing for himself, Yitzchak is selfless, expecting to give of himself, a blessing from God. Thus he responds with a willing trust, “Hineini, here I am.” The fact that Yitzchak has to ask, “Who are you my son?” infers that Yaakov’s voice was similar enough to Esau’s, that it was difficult for Yitzchak to distinguish between them based on intonation alone. Gen 27:19 And Yaakov said to his father: 'I am, Esau your first-born; I have prepared that which you spoke toward me. Arise, I plead with you, sit and eat of my mitzaydi (game/hunted animal flesh), that your soul (nafsh’cha) may bless me.' Yaakov is not Esau, but with regard to the birth-right and its wider application, including the blessing of the first-born, he is the legal possessor of the first-born status. Therefore, with the exception of the use of the name Esau, Yaakov is in fact telling the legal truth, “I am… your first-born.” Gen 27:20 And Yitzchak said to his son: 'How is it that you have found it so quickly, my son?' And he said: 'Because of an encounter (hik’rah) with HaShem (YHVH: Mercy) your God’s (Elohim) face (l’panaiy).' What does Yaakov’s statement, “your Elohim” infer? Why does the Hebrew text read, “Vayomeir keey hik’rah HaShem Eloheicha l’panaiy”? Yaakov first claims that it is because of an encounter with HaShem that he was able to come to Yitzchak in a prompt fashion with the prepared food. In fact, while it may be stretching to call his speedy delivery a miracle, it is true to say that it has resulted from a face to face meeting with HaShem. That meeting was between Rivkah and HaShem prior to the birth of Esau and Yaakov (Gen. 25:22-23). Thus it seems that Yaakov is either aware of Rivkah’s meeting with HaShem or is speaking prophetically. However, he is not yet in personal relationship with HaShem. This is why he says, “your Elohim”. Gen 27:21 And Yitzchak said to Yaakov: 'Come near, I beg you, that I may touch you, my son, to discern whether you are my son Esau or not.' Yitzchak appears to have heard something in Yaakov’s answer that causes him to doubt his identity. It’s possible that Yitzchak found the idea of Esau using God’s name unusual given Esau’s rejection of the symbols of family faith and his marriage to women who worshipped foreign deities. Gen 27:22 And Yaakov went near to Yitzchak his father; and he (Isaac) felt him, and said: 'The voice (ha-kol) is the voice (ha-kol) of Yaakov, but the hands are the hands of Esau.' Gen 27:23 And he discerned him not, because his hands were hairy, like his brother Esau's hands; so he blessed him. The Hebrew, “kol”, voice, can be understood to refer to the way a person speaks, that is, their manner, choice of words and subject matter. Therefore, when Yitzchak says, “The voice is the voice of Yaakov”, we could read, “The voice speaks using the kind of language Yaakov would use.” Needless to say. If goat skins conveyed a true sense of the hairiness of Esau’s arms, he was truly worthy of his name. Gen 27:24 And he (Isaac) said: 'Are you my son Esau?' And he (Yaakov) said: 'I am.' Gen 27:25 And he (Isaac) said: 'Bring it near to me, and I will eat of my son's mitzaydi (game/hunted animal flesh), that my soul (nafshi) may bless you.' And he brought it near to him, and he did eat; and he brought him wine, and he drank. The threefold false claim of Yaakov concludes here with the clear pronouncement, “I am”. Yitzchak, convinced or not, has decided to go ahead with the blessing. Gen 27:26 And his father Yitzchak said to him: 'Come near now, and kiss me, my son.' Gen 27:27 And he came near, and kissed him. And he smelled the smell of his clothing, and blessed him, and said: ‘See, the smell of my son is as the smell of a field which HaShem has blessed.’ Kabbalistically, the kiss is said to have brought about the intimacy required as a catalyst for the Shechinah (Divine presence) to alight on Yitzchak (Alshich). The Divine presence bringing the blessing and God’s manifest prophetic power. The Palmist, speaking of the Messiah, says: “Your throne, O Elohim, is for ever and ever: the sceptre of Your kingdom is a right sceptre. You love righteousness, and hate wickedness: therefore Elohim, Your Elohim, has anointed You with the oil of gladness above Your friends. All Your garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made You glad.” –Tehilim/Psalm 45:6-8 Gen 27:28 ‘May the God (Ha-Elohim) give you of the dew of the heavens, and of the fat places of the earth, and plenty of corn and wine. The Hebrew, “Ha-Elohiym” the God, has the definite article and thus denotes God as Judge and Ruler, setting Him apart from and above all other elohiym. The blessing is an established reality decreed by the King of the universe, the Judge of all things. The grain and wine, while understood to become a literal reality, are also symbolic of both necessities (grain, our daily bread) and pleasures (wine, celebration of life). A spiritual remez (hint at something deeper) also seems to be inferred. The dew of the heavens is symbolic of emrah (Word essence of God) and with regard to watering the earth and fattening the land the rain represents God’s lekakh (received instruction). The end result being the proclamation and reality of the greatness of God our Judge and King, His Messiah the Rock and His perfect redemptive work. “My instruction shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of HaShem (Mercy): ascribe all of you, greatness unto our Elohiym. The Rock, His work is perfect: for all His ways are verdicts: an Elohiym of truth and without iniquity, just and right is He.” –Deuteronomy 32:2-4 Gen 27:29 Let peoples serve you, and nations bow down to you. Be lord (adon) over your brothers, and let your mother's children bow down to you. Cursed be every one that curses you, and blessed be every one that blesses you.’ This portion of the blessing confers the blessings of Avraham upon Yaakov and makes it impossible for curse to cause him lasting harm. All the nations will one day bow before Yaakov’s greater Son, the Messiah Yeshua: “Yes, all kings shall fall down before Him: all nations shall serve Him.” –Tehilim/Psalm 72:11 Gen 27:30 And it came to pass, as soon as Yitzchak had made an end of blessing Yaakov, and Yaakov had only just gone out (yatza, yatza) from the presence of Yitzchak his father, that Esau his brother came in from his hunting. Gen 27:31 And he also made savoury food, and brought it to his father; and he said unto his father: 'Let my father arise, and eat of his son's game, that your soul (nafsh’icha) may bless me.' Gen 27:32 And Yitzchak his father said to him: 'Who are you?' And he said: 'I am your son, your first-born, Esau.' The doubling of the Hebrew word, “Yatza”, translated, “just gone out” can mean, “one passed the other”, one going out, one going in. If this translation is correct, then the brothers came face to face as they passed one another, Yaakov exiting and Esau entering. This makes the context all the more intense (excuse the pun). Genesis Rabbah explains that Angels of Hashem had prevented Esau from getting game (Bereshit Rabba, sect. 67. fol. 59. 3), and the Targums say that Esau, being without game, killed a dog and made savoury meat out of it. Regardless of whether these conjectures are true or not, they show that the Jewish view reflects God’s disgust at Esau’s actions and favours Yaakov’s actions in spite of the deceit involved. If nothing else, in the case of Yaakov, we learn that a righteous person, though flawed, is chosen. Esau is only telling a part truth. He is the physical first-born son but he is no longer the holder of the birth-right of the first-born. Gen 27:33 And Yitzchak trembled (g’dolah ad m’od) very exceedingly, and said: 'Who then is he that has taken game, and brought it me, and I have eaten it all before you came, and have blessed him? yes, and he shall be blessed.' Why did Yitzchak tremble very greatly? The power of blessing resides within the one who blesses. All blessing comes from God and Yitzchak is aware of this. He had favoured Esau for shallow reasons, but had intended the blessing for him none the less. With the dawning of the knowledge that he may have blessed Esau’s brother in his place, Yitzchak trembled because he knew that the one whom God has blessed is blessed and that God keeps his word. “The gifts and the calling of God are irrevocable” (Romans 11:29). Thus Yitzchak says, “Yes, and he will be blessed!” Gen 27:34 When Esau heard the words of his father, he cried with an exceeding (gadol) great and bitter cry, and said to his father: 'Bless me, even me also, O my father.' Gen 27:35 And he (Isaac) said: 'Your brother came with mir’mah (subtlety), and has taken away your blessing.' Gen 27:36 And he (Esau) said: 'Is not he rightly named Yaakov? for he has outwitted me these two times: he took away my birth-right; and, behold, now he has taken away my blessing.' And he said: 'Have you not reserved a blessing for me?' The Targums and Yarchi both interpret the Hebrew mir’mah as, “wisdom”. Thus reading, “Your brother came with wisdom”. This may be the first time Yitzchak has heard of the sale of the birth-right? The context denotes a conversational response. Esau makes a play on words here, using the Hebrew, “Eikev” which Yaakov’s name is derived from. It can mean both heel and outwit or deceive. It is important that we note the fact that Esau is lieing when he says, “he took away my birth-right”. Yaakov did not take away Esau’s birth-right, to the contrary, Esau despised his birth-right and sold it for a pot of stew (25:34). This was done under oath and thus Esau had invoked a curse upon himself by breaking the oath and seeking the birth-right in spite of his having sold it. Given that the blessing of the first-born belongs to the child who holds the birth-right, Esau is also incorrect in saying that Yaakov took his blessing. In fact, Yaakov received from his father (albeit through deception) that which was rightfully his. The Hebrew terms, “bekhora” birth-right, and “Berakha” blessing, share the same root consonants. Thus they are related both linguistically and spiritually. They are echad, a complex unity. Like all those who sell their heritage to satisfy a temporary hunger, Esau is now surprised to find that he has also had his identity taken from him. Gen 27:37 And Yitzchak answered and said unto Esau: 'Behold, I have made him your lord, and all his brothers have I given to him for servants; and with corn and wine have I sustained him; and what then shall I do for you, my son?' Gen 27:38 And Esau said to his father: 'Have you only got one blessing, my father? Bless me, even me also, O my father.' And Esau lifted up his voice, and wept. Esau clearly understands that there is power in blessing but wrongly concludes that the blessing comes from Yitzchak. “Also see to it that there is no immoral or godless person—like Esau, who sold his birth-right for one meal. For you know that later, when he wanted to inherit the blessing, he was rejected. He found no chance for repentance, though he begged for it with tears.” –Hebrews 12:16-17 (TLV) Gen 27:39 And Yitzchak his father answered and said to him: ‘Behold, of the fat places of the earth shall be your dwelling, and of the dew of heaven from above; Gen 27:40 And by the sword shall you live, and you shall serve your brother; and it shall come to pass when you shall break loose, that you will shake his yoke from off your neck. Yitzchak can only bless Esau according to God’s will, thus Esau’s blessing takes on the appearance of a curse. He will not benefit from the fat land, he will only dwell in it. He will have to fight to survive, living by the sword rather than the plough. And, he will serve his brother. The last clause is prophetic of the future when Esau’s descendants will break free of the yoke of Israel (Yaakov) [2 Kings 8:20-22, 2 Chronicles 28:17]. “Yet I loved Jacob 3 and Esau I hated. I made his hills a wasteland and gave his inheritance to jackals of the wilderness.” 4 For Edom may say, “We have been beaten down, but we will return and rebuild the ruins.” Thus Adonai-Tzva’ot says: “They may rebuild but I will tear down. They will be called a wicked territory, the people Adonai denounced forever. 5 So you will see, and you will say: ‘May Adonai be magnified beyond the border of Israel!’” –Malachi 1:3-5 (TLV) Gen 27:41 And Esau hated Yaakov because of the blessing his father had blessed him with. And Esau said in his heart (lev, inner being): 'Let the days of mourning for my father be completed; then will I slay my brother Yaakov.' Esau’s hatred for Yaakov reveals his true character. Like Cain he is jealous of his brother and seeks his death. Note that Esau says these things to himself. They are the thoughts and feelings of his core being (B’lev). Gen 27:42 And the words of Esau her elder son were told to Rivkah; and she sent and called Yaakov her younger son, and said unto him: 'Behold (hinei), your brother Esau, in thinking of you, comforts himself, with plans to kill you. How were the words of Esau communicated to Rivkah if, as the text says, they were spoken in his heart/core-being/mind? The most reasonable solution is that God informed Rivkah of Esau’s plan to kill Yaakov. The Targum of Yonatan and the writings of Yarchi affirm this saying, “the words of Esau her elder son were told to Rivkah by the Ruach Ha-kodesh (Holy Spirit).” Gen 27:43 Now therefore, my son, shema (listen to and obey) my voice; and arise, flee to Laban (white) my brother to Charan (scorched mountain); Gen 27:44 and stay with him a number of days, until your brother's fury is turned away; Gen 27:45 until your brother's anger turns away from you, and he forgets that which you have done to him; then I will send, and fetch you from there; why should I be bereaved of you both in one day?' It seems that, “bereaved of you both” indicates that Esau would be put to death according to moral law (Gen. 9:6) if he were to kill his brother Yaakov. Gen 27:46 And Rivkah said to Yitzchak: 'I abhor my life because of the daughters of Chet (terror). If Yaakov takes a wife of the daughters of Chet, such as these, of the daughters of the land, what good shall my life do me?' Rivkah, using the dislike both she and Yitzchak share for the practices of the daughters of Chet (Who are considered by Jewish sources to be idolaters), convinces Yitzchak to send Yaakov to Laban in order to get a wife from the family bloodline. This serves to preserve both Yaakov’s life and the lineage of Avraham. Thus the stage is set for Yaakov’s years of servitude to Laban. Yaakov will not enter directly into blessing, the blessing will come but it will come in God’s timing. Yaakov must wrestle with the One Who blesses and discover that true blessing is found in relationship with HaShem. © 2017 Yaakov Brown When all practical avenues have been exhausted, God is seeding a miracle. Introduction: We should keep in mind the events of the previous chapter as we read the narrative of chapter 16. Avram has just received the unconditional covenant of the land and has been shown the future slavery and subsequent deliverance of Israel. He has received all these things as a sign of the fact that God has already established a blood heir for him. Avram is said to have come to a place of complete trust in G-d and is thus credited with righteousness (Genesis 15:6). Now however, it seems that he has either neglected to pass this information on to Sarai, or, she has chosen to doubt God’s ability to fulfil His promises to Avram. Either way, Avram allows his role as leader of the household to be usurped by the emotional pleas of his desperate wife, and thus makes room for conflict to enter his camp. The lesson for the follower of Messiah is clear: In Messiah we are completely safe at the core of our being (Avram’s trust in G-d). We cannot be possessed by another. However, if we allow our actions to stray from our core (Avram submits to Sarai’s demands), those actions can be utilized by another. Therefore, our actions must always come from our core, which is Messiah in us (Trust in G-d). In a wonderful redemptive twist, God blesses Hagar and her son, though He also clarifies Ishmael’s cantankerous spirit and his volatile role in the future history of humanity. At the conclusion of this account however, it is Hagar’s choosing to see (recognize) the G-d Who has seen—known her from before the creation of the world—her, and her obedience in returning to serve her mistress; that restores her position within the tents of Avram. Thus HaShem (Mercy) delivers her from perishing in the wilderness. In a paradoxical sense, Hagar’s symbolic role as an Egyptian, places the soon to be slave master of Israel under the authority of Avram via Sarai. In this account Egypt is seen figuratively as the servant of Israel. Just as Israel was to wander in the desert, so too Egypt, through Hagar, wandered in the desert. However, where Israel’s freedom was to be found by leaving Egypt (Sin) behind, Egypt’s (Hagar) freedom is found in her returning to Israel (Y’sra: overcoming El: in G-d). In the repetition of the Hebrew words ayin: eyes, and ra’ah: to see, and through the naming of Y’sh’ma-el (heard by God), this historical story emphasizes the all-seeing and all-hearing God of Israel. Gen 16:1 And Sarai (Princess) the wife of Avram (Father of a nation) didn’t bare him children: and she had a handmaid, a Mitzrit (Egyptian: double distress), whose name was Hagar (Flight).
The shame associated with being barren in Biblical times cannot be overstated. Children and in particular male heirs were essential to the survival of a family and the retention of lands and wealth. In spite of God’s promise Avram had been in the land of Canaan ten years without any sign of an heir. It may well have seemed like God had forgotten him, however, in reality this is yet another step toward complete reliance on God. When all practical avenues have been exhausted, only a miracle of God can establish His promises. According to the Midrash, as interpreted by Rashi, Hagar was a daughter of Pharaoh, who was gifted to Sarai after Pharaoh had witnessed the power of God at work on Sarai’s behalf, and had concluded, “Better that she (Hagar) be a servant in their household than a princess in someone else’s”. Gen 16:2 And Sarai said unto Avram, Behold now, HaShem (YHVH: Mercy) has restrained me from bearing: I plead with you, go in unto my maid; it may be that I may obtain children by her. And Avram heard, listened, understood and consented (va’yeeshma) to the voice (kol) of Sarai. It is worth noting here that it is the attribute of Mercy displayed in the Holy Name (YHVH), which is responsible for restraining Sarai from bearing children. In the ancient near east surrogate mothers were often employed for the purpose of continuing family lines, a custom that is attested to in places such as ancient Ur and Cappadocia. The patriarch Yaakov (Jacob) also had children in a like manner, and the sons born to his wives were all full members of his household. However, in the present case it is election that will determine Isaac’s status as heir to the promises of Avram, while Ishmael, who has been blessed with a different blessing (Galatians 4:22-29), will be put out of the household of Avram. Avram seems to have momentarily taken his eyes off HaShem and given in to reason rather than walking in trust of God. What’s more he listens to, “l’kol Sarai” (the voice of Sarai) rather than, “Ha’kol Adonai” (the voice of The Lord). Gen 16:3 And Sarai (Princess) Avram's (Father of a nation) wife took Hagar (Flight) her maid the Mitzrit (Egyptian: double distress), after Avram had dwelt ten years in the land of Kena’an (Canaan: humility, lowland), and gave her to her husband Avram to be his wife. We find an interesting remez (hint) in the Hebrew text when we read the meaning in the names of the characters: “The princess, wife to a nation’s father, took flight in double distress, after the nation’s father had spent ten years in a land of humility.” Sarai is the instigator of this faithless action. She is in double distress because, unlike Avram, she has not trusted HaShem. Therefore she believes she is unable to bear children and that God is unable to provide her with a child. So Sarai is taking flight from God’s promises, a decision that will result in the birth of a child who will bring perpetual conflict to the progeny of Sarai’s womb. Thus the number for completion, “ten” is seen in the remez to represent the complete captivity (humility) of the Hebrews under the Mitzratim (Egyptians). Something that was outlined in detail during Avram’s covenant experience in the former chapter. Gen 16:4 And he went in unto Hagar, for the purpose of causing her to conceive: and when she saw that she had conceived, her mistress became insignificant in her eyes (she despised and looked down upon her mistress Sarai). It was not unusual for men to have multiple wives at this time and in this context. In fact without the protection of a husband and a wider family collective, a woman living in this historical environment would have surely died from lack of provision. To be given to a man of Avram’s stature would have been considered an honour and does not constitute sexual slavery in the modern sense. Remember that Avram aquired his Egyptian servants and riches through his relationship with the ruler of Egypt (Genesis 12:16). In fact Hagar’s life with Avram’s family may well have been far more comfortable than her former life under Egypt’s religious and cultural rule. Therefore, having been lifted from a position of servitude into the role of second wife, Hagar was being offered an opportunity for greater comfort and status. This makes her actions toward Sarai seem heinous rather than simple pettiness. Instead of showing mercy toward Sarai in her barren state, Hagar looks down upon her and despises her, viewing Sarai’s infertility as a sign of inferiority. For a woman of this time and context, the inability to bear children was disgrace enough without the added ridicule of her pairs. Gen 16:5 And Sarai said unto Avram, “My wrong be upon you: I have given my maid into your bosom; and when she saw that she had conceived, I became despised in her eyes: may HaShem (YHVH: Mercy) judge between me and you”. The literal translation, “My wrong be upon you” is ironic. While the plain meaning should be understood to refer to the fact that Sarai has been wronged, the remez (hint) conveys the idea that it is her wrong action that is being visited on Avram due to his lack of leadership. Avram’s desire to please his wife had caused him to temporarily relinquish the promise of God regarding his progeny. Thus the wrong committed by Sarai in insisting that Avram cohabitate with her maid servant has now come back upon Avram, who is the leader of the household and is therefore both explicitly and implicitly responsible for the current situation. From time to time in the Tanakh we read this spine chilling statement, “May HaShem judge between me and you”. It is not something that should be uttered lightly. In this case Sarai’s profound hurt over her inability to conceive has been compounded by her maid servant’s ridicule and has resulted in an emotionally charged and rash pronouncement. Genesis Rabah 45:5, suggest that Sarai’s litigious actions were the reason that Avram outlived her by fifty years (Gen. 23:1; 25:7). However, a glimmer of hope can be seen in the attribute of mercy that emanates from the Divine Name. Thus we read, “May Mercy judge between me and you”. Gen 16:6 But Avram said unto Sarai, “Behold, your maid is in your hand; do to her what seems good in your eyes”. And Sarai kept her busy (vat’anah: rt. anah) [with the chores of servitude], and she fled from before her face. While many English translations choose to say, “Sarai dealt harshly” the reader should be aware that the same Hebrew word, “anah” which is here translated as, “harshly, afflicted etc.” is used by G-d in verse 9 as an instruction to return to humble service, and in this context, does not mean, “affliction” but, “to be busy with the tasks of servitude”. Therefore, Avram, who has taken Hagar as a wife, and has given her all the privileges that come with matrimonial obligation, now returns Hagar to Sarai, for whom Hagar will always be considered a servant. The text doesn’t infer mistreatment but rather demotion. It is most likely that Hagar flees, not because of abuse but because of anger at having been denied her new found pre-eminence in the home. However, that which seems, good in Sarai’s eyes is not necessarily good in G-d’s eyes. Avram once again abrogates his authority as head of the household in order to please his wife Sarai, and as a result, Hagar, whose name means flight, flees. Gen 16:7 And seeking to secure her, the angel (Malach) of HaShem (YHVH: Mercy) found her by a spring (ayin: eye) of waters in the wilderness, by the spring (ayin: eye) in the way to Shur (wall). Shur was located southwest of the land of Israel on or inside of the eastern border of Egypt. Therefore Hagar was seeking to return home to Egypt. The angel of The Lord, Who, based on the pursuant conversation, is clearly a manifestation of The Lord Himself, seeks to give security to insecure Hagar. God need not find her, He knows her location, but manifesting as the angel of HaShem, God relates to Hagar in a tangible and present way: she is found by Him and is privileged to see the unseen One. The Hebrew word, “ayin” (eye), which has already been used three times up to this point in the chapter, is now translated, “Spring” (an eye in the earth producing water). This entire account emphasizes the all-seeing God. The God Who had already seen the future heir of Avram’s household. Avram traded his vision for that of his wife. Sarai in turn did what seemed good in her eyes, and Hagar used her eyes to look down on her mistress. Whereas, God saw the end from the beginning. He foresaw his servants’ faithless attempt to acquire their own heir. He foresaw the misery that would result. He also foresaw the rebellion of Hagar (Egypt) and the way she would take flight. So He prepared redemption for the one who would be subjected to misery. He seeded the spring of living water to sustain the wanderer. He saw the repentant heart of the one in flight and made a way for her to return to the tents of His people. “The poor man and the oppressor have this in common: Adonai gives light to the eyes of both.” –Proverbs 29:13 “For where your treasure is, there will your heart be also. The eye is the lamp of the body. Therefore if your eye is good, your whole body will be full of light. But if your eye is bad, your body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!” -Matthew 6:21-23 (TLV) Our Messiah’s words are the foundation for the saying, “The eyes are the window to the soul”. The Hebrew consciousness sees the eye as a symbol of the heart motivation. This is clearly the intended meaning of Yeshua’s words in Matthew 6:21-23. Each of us has been seen by God and each of us has a choice to make: will we look upon Him in return and allow Him to fill our eyes with His light from the inside out, or will we close our eyes to His light and allow the yetzer ha-ra (evil inclination) to blind our vision with darkness? He is the God Who sees, His eye is on the sparrow. Will we look for the unseen reality of His promises or will we rely on the temporal vision of human reason? “So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.” – 2 Corinthians 4:18 (NIV) Gen 16:8 And He said, “Hagar, the handmaid of Sarai, where have you come from? and, where will you go?” And she said, “I’ve fled from the face of my mistress Sarai.” Notice that God reminds Hagar of her status as, “the handmaid of Sarai”. This is as much a rebuke as it is a rescue. God requires humility from Hagar. God knows where Hagar has come from and where she is going, therefore, the question is intended to reveal something to Hagar. Hagar’s words of response show that she has humbled herself and is reconsidering her role in God’s plans. She acknowledges that Sarai is her mistress. This is the first step in her returning to the tents of Avram. Gen 16:9 And the angel (Malach) of HaShem (YHVH: Mercy) said to her, “Return to your mistress, and submit (v’hit’ani: rt. anah) yourself under her hands. Avram (father of a nation) had said, “Behold, your maid is in your hand”. Now the angel of HaShem instructs Hagar to return and be subservient toward her mistress Sarai. Rather than enabling Hagar’s rebellion, God requires her to return to her mistress in humility, for her own good. Gen 16:10 And the angel (Malach) of HaShem (YHVH: Mercy) said to her, “I will multiply your seed exceedingly, so that they cannot be numbered due to the multitude of them.” Notice the differences between this promise and the promises made to Avram. Hagar’s seed will be numerous but the nations of the earth will not be blessed through her seed. Hagar’s seed will be numerous but the covenanted land will not pass to them. Hagar’s seed will be numerous, but they will not be as numerous as the stars or the dust of the earth. Hagar’s seed will be numerous but as is metaphorically indicated in the previous verse, they will return to submit beneath the hand of Avram’s blood progeny via Sarai. Gen 16:11 And the angel (Malach) of HaShem (YHVH: Mercy) said unto her, “Behold, you are with child, and shall bear a son, and shall call his name Y’sh’ma-el (Heard by G-d); because HaShem (YHVH: Mercy) has heard your misery. Ishmael’s name does not mean, “He hears God” but rather that, “God has heard” him. It’s unlikely that Hagar knew she would have a son, therefore, the knowledge was an encouragement to her because sons were usually the inheritors of the family name and wealth. Gen 16:12 And he will be a wild man; his hand will be against every human being, and every person's hand will be against him; and before the face of all his brothers he will dwell. This is an extremely perceptive prophetic statement regarding the progeny of Ishmael (the Arabic peoples) and the false religion (Islam: Submission) that has now become so prevalent. The irony of which is not lost when one considers the events taking place in today’s world. Gen 16:13 And she called the name of HaShem (YHVH: Mercy) Who had spoken to her, “You are the God Who sees me”: for she said, “I also in this place have seen after having been seen.” Here the text makes clear that it is HaShem Himself Who has spoken to Hagar. Therefore, the angel of HaShem is a manifestation of God Himself, Who is God with us, “Emmanuel”. The Hebrew word play over the root, “ra’ah” conveys a beautiful sense of the unseen causing the seen to receive sight. We are only able to see God because He has first seen us. Gen 16:14 Wherefore the well was called B’eir-lachai-roi (Well of the living Seer); behold, it is between Kadesh (Holy) and Bered (hail, fig. destruction). The remez (hint) in the three names of the spring, gives way to a drash (comparative teaching) regarding loss and redemption. The well of the living seer (Yeshua: Malakh ha-YHVH, Messenger of Mercy) is situated between the God we are running away from (Kadesh: Holy) and the destruction we are running toward (Bered: destruction). This well of the living seer is the water of living Himself. If, like Hagar (flight) we choose to see the One Who has seen us, we will be delivered and return to The Father of all Nations (God). Thus the waters of living restore us in the place of our fleeing and strengthen us so that we might return to God. Gen 16:15 And Hagar bore Avram a son: and Avram called his son's name, which Hagar bore, Y’sh’ma-el (Heard by God). The events of verse 15 happen some months after Hagar’s meeting with HaShem. She is back among the tents of Avram when she gives birth and he gives his son the name Ishmael, either by a personal revelation of God or by receiving the name from Hagar. Gen 16:16 And Avram was eighty six years old, when Hagar bare Y’sh’ma-el to Avram. The miracle of Yitzchak’s (Isaac) birth, which is soon to follow, is accentuated by the ages of Avram and Sarai at the conclusion to the events of Ishmael’s birth. When all practical avenues have been exhausted, God is seeding a miracle. © 2016 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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