Isa 43:1  And now, thus says HaShem (YHVH: Mercy) who bora’acha (from bara, used of God’s creative action) created you Yaakov (Follower: Jacob), and He that yotzer formed (fashioned) you, Yisrael (Overcome in God), “Al-tiyra No Fear: for I have ge’al’tiycha redeemed (from goel: Kinsman redeemer) you, I have called you ve’shimcha by your name; liy-atah Mine you are.”
 
“Mercy, Who created you from nothing and formed you from something…”
 
Following the tragic description of Israel’s disciplining in 42:18-25, the tone of the prophet’s address once again returns to consolation. This is the modus operandi of Isaiah’s prophetic scroll and the rhythm of God’s redemptive practice within the fallen world.
 
He who created Jacob and formed Israel, by giving Abraham the son of the promise, and causing the seventy members of Jacob's family to grow up into a nation through the bondage of Egypt, promises He will shelter and preserve His people. God reminds Israel that He has removed fear from her through redemption and that she can trust Him according to the evidence of His faithfulness seen in her early history.
 
The reason that Israel should receive the fearless reality of God is that He has (past tense) redeemed her. Like the Servant of Isaiah 42:1-7, HaShem Himself is the covenant that redeems Israel. We note that the past tense indicates both the redemption from Egypt within time and space and the eternal purpose that has been established for Israel outside of time and space (Romans 11:23-26). The redemption of Israel is purchased through the blood of the Servant King Messiah, sacrificed before the creation of the world (Rev. 13:8).
 
We note that “goel” is a kinsman redeemer, meaning that in order to qualify for this phrasing God must be speaking of a manifestation of His being that is also literally a Hebrew (a Jew). This is of course a reference to the King Messiah Yeshua, Who is Imanuel (with us God).
 
“I have called you by your name” is more than just a phrase of endearment, it is a direct reference to Jacob’s wrestling with the man Who is also God (Gen. 32:22-32). Again, this is an allusion to the King Messiah, and a reminder that the tenacious spirit of Jacob, realized in his vulnerability, caused him to hold tight to Imanuel and through trusting Him, received a new name, Yisra (overcome in) El (God: Judge).
 
HaShem is not God of Israel because we chose Him but because He chose us.

 “We love him, because he first loved us.” -1 John 4:19  

Isa 43:2  “When you pass ba’mayim through the waters, it’techa Ani with you I Am; and through the rivers, they will not overflow you: when you teileich walk be’mov in the eish fire, you will not be burned; and the flame will not consume you (be kindled upon you).”
 
Iben Ezra explains that the waters and the fire refer to the armies of Persia and media respectively.
We can also read, “For passing through waters, I am with you; and through the rivers, they will not drown you: for walking in the fire, you will not be burned, and the flame will not consume you.”
 
Israel had passed through the Red sea and was unharmed, she had crossed over the river Jordan into the land of Israel (speaking to her present location), and her devote representatives in exile, Shadrach, Meshach and Abednego, will literally pass through fire and yet will neither be burned nor consumed (Daniel 3).
 
Isa 43:3  “For I am HaShem (YHVH: Mercy) Eloheycha your (God: Judge), the Kedush Holy One of Yisrael (Israel), moshi’echa your Saviour: I gave Mitzrayim (Double distress: Egypt) for your ransom, Cush (Black: Ethiopia) and Seva (You drink: son of Cush) in your place.”
 
“For I Mercy your Judge, the Holy One of Israel, your Saviour…”
 
God explains that His Mercy and Judgement are always available to Israel because He is the Holy One of Israel, and her Saviour.
 
Throughout this portion of Isaiah HaShem affirms the fact that His very Name is connected to His chosen people Israel (ethnic, religious). In the first verse of chapter 43 He reminds Israel that He has called her by name: now in the present verse He affirms His intrinsic connection to Israel by using the title “Holy One of Israel”.
 
“I gave Egypt for your ransom” is in the past tense and may refer to Israel’s deliverance from Egypt. This could also refer to the conquest of Egypt by Cambyses the son of Cyrus.
 
Therefore, the giving over of the Egyptians and Ethiopians to Cyrus can be understood as the means by which God is seeding Israel’s return to the land from exile, made possible by the edicts of Cyrus (Ezra 1:1-8). Thus, these nations were given as ransom in order to return Israel to the land.
 
Isa 43:4  “Since you were precious in my sight, you have nichbadta (from kavod: glory) weighed heavy, full of glory, and I ahavtiycha have loved you: therefore I will give adam a man (humanity) in your place, and uleumiym tribes for nafshecha (nefesh) your soul (existence).”
 
It is because Israel is precious to the God and is a continual weight upon His heart, and because of His unfailing love for her that He will give “adam” a man in her place, and tribes for her ongoing survival. While it is true, as Iben Ezra says, that adam can refer to humanity, it is none the less, only one possible translation. Given the individualistic language used to qualify the Servant of the previous chapter (42:1-7), and the allusion to the giving of Israel’s name, it seems more likely that the present text refers to the individual King Messiah than to humanity as a whole. Thus, the substitution offered in verse 4 by a man, is an allusion to the spiritual redemption of Israel through the substitutionary sacrifice of the Messiah, and the tribes given are for her physical survival.
 
Isa 43:5  “Al tiyra No fear: for with you I Am: mi’mizrach from the east (sunrise) I will bring your zarecha seed, umima’arav and from the west (sunset) gather you;”
 
“No fear” is qualified by “for I am with you”. Thus, the fear of God is an end to fear.
 
HaShem is promising to literally return the progeny of Israel from the farthest point of the east (Babylon) and the farthest point of the west (Egypt, Assyria: Ezra. 6:22). In fact, as the text continues to say, He will return them from every point of the compass: He is God over all things.
 
This can also be understood figuratively to apply to the beginning (sunrise) and the end (sunset) of time.
 
Isa 43:6  “I will say to the tzafon north (hidden), Give up; and to the teiyman south (right hand), Keep not back: bring vanaiy my sons from afar, and venotaiy my daughters from the extremity of ha-aretz the land (earth);”
 
Those nations in the north who have held Jews captive are commanded to release them from hidden places (oppression, imprisonment). Likewise those to the south are not to hold back the Jews leaving to return to the land of Israel. The word “teiyman” (south) literally means “to the right hand” that is, to the right when facing east, east being the focus of the Hebrew compass, the Temple mount being the Jewish equivalent of  “True North”.
 
HaShem promises to bring both sons and daughters back to the land.
 
Isa 43:7  “Cal All those called by vishmiy My name: ve’lich’vodiy and for My glory I have berativ (from bara) created him for my glory, yitzartiyv I have formed him; certainly, I have made him.”
 
This must be understood in context. The plain meaning denotes all those called by the name of the “Holy One of Israel”. Thus, it specifically refers to Hebrews from all the tribes of Israel (Jews). This is further affirmed by the phrasing “For My glory I have created him” (a reference to Jacob [v.1]) and, “I have formed him” (a reference to Israel [v.1]). Both are ethnic designations of the Jewish people: as followers (Jacob) and as overcomers in God (Israel). Jacob and Israel are synonymous terms referring to the chosen ethnic people of God. Thus, the final clause, “I have made him”.
 
Isa 43:8  “Bring forth am a people blind that have eyes, and the deaf that have ears.”
 
Regardless of Israel’s spiritual blindness and deafness, she still has eyes and ears. Thus, it is still possible for her to one day see and hear, and return to HaShem.
 
Isa 43:9  “Cal Let all ha-goyim the nations be assembled together, and let le’umiym the peoples be gathered: who among them can declare this, and show zot to us former things? let them bring forward their eideihem witnesses, that they may be justified: or let them hear, and say, ‘It is truth.’”
 
Not only all the nations but also all the tribes within those nations are called to appear before HaShem. “Us” refers to HaShem, the heavenly host, and Israel. The nations are challenged to show how they and their gods can prove miracles like those HaShem has performed for Israel. They are also challenged to speak with prophetic authority of the things to come, if they can: of course they cannot. Thus, the witnesses they bring forth to prove their case will have no other choice but to testify to the fact that the God of Israel alone speaks the truth of these things.
 
Isa 43:10  “Atem You (plural) eidaiy My witnesses, says HaShem (YHVH: Mercy), ve’avdiy and my servant whom I have chosen: that you teideu may know veta’amiynu and believe (have faith in) Me, and understand that I am He: lefanaiy before My face there was no el God (Judge) formed, neither will there be after Me.” Isa 43:11  “I, certainly I, am HaShem (YHVH: Mercy); and beside Me there is no moshiya saviour.”
 
The counterpoint to the folly of the witnesses of the nations is the chosen servant of Hashem, that is, Israel. In spite of her spiritual blindness and deafness, she is none the less witness to all the miraculous deliverances of God and the certain truth of His prophetic word through His prophets. Israel remains God’s witness against the idolatrous nations and their heathen worship.
 
The unity and uniqueness of the One true God is reaffirmed in the emphatic statement “Understand that I am He: before My face there is no god formed, neither will there be after Me! I, certainly I, am HaShem; and beside Me there is no saviour.”
 
There are many similarities between the servant of Adonai as a nation (Israel) [Isaiah 42:18-25] and the Servant of Adonai as an individual person (Yeshua the Messiah) [Isaiah 42:1-7]. Both are chosen by God (42:1; 43:10). Both are loved by God (42:1; 43:4). And yet, the differences between the two are also abundantly clear. In both her obedience and disobedience Israel the nation is a witness to the works of God and His faithfulness. She can testify that there is no other god like Hashem. Corporately Israel is essentially blind (v.8) and a passive servant/observer (v.10), this regardless of her morality. On the other hand the Servant Messiah acts to accomplish God’s redemptive purpose for Israel and the nations. He is absolutely obedient, never faltering, never sinning. He delights to do God’s will (42:4).
 
Isa 43:12  “I have declared, vehosha’tiy and have saved, and I have shown, when there was no strange god among you: therefore you are eidiy My witnesses, says HaShem (YHVH: Mercy), va’ani-El and I am God (Judge).”
 
What God has declared He has performed. He spoke these things long before Israel allowed the strange gods of her rebellion to cloud her judgement. Israel has seen His love and salvation on many occasions and with great miracles, thus, she remains His witness.
 
Isa 43:13  “Gam Also, miyom from before the day was I am He; and there is none that can deliver out of My hand: I will work, and who will allow it?”
 
From before the first day, God existed, uncreated. He alone is God over time and space: no other power can deliver out of His hand. No one can say that they have allowed Him to act. He was King, He is King, He will always be King of all things.
 
Isa 43:14  Thus says HaShem (YHVH: Mercy), your redeemer, Kedush the Holy One of Yisrael Israel; “For your sake I have sent to Vavelah Babylon (Confusion), and have brought down all their nobles, and the Casdiym Chaldeans (Clod breakers), whose cry is in the ships.”
 
In other words, “I have sent Cyrus to Babylon to crush it”. The Chaldeans were a leading tribe of  Babylonia and Babylon’s last Kings came from the Chaldeans. Hence the names Babylonian and Chaldean became synonymous.
 
Isa 43:15  “Ani I am HaShem (YHVH: Mercy), kedushechem your Holy One, borei Creator of Yisrael Israel, malkechem your King.”
 
HaShem reminds Israel of His identity. He is first Mercy, the Being, relational. Second, Holy, Israel’s Holy One. Third, Creator of all things, and fourth, King over Israel.
 
Isa 43:16  Thus says HaShem (YHVH: Mercy), which makes a way in the sea, and a path in the mighty waters;
 
A reference to Israel’s deliverance through the Red sea. Or, as Iben Ezra says, a reference to the defeat of the Babylonian ships by Cyrus.
 
Isa 43:17  Who brings forth the chariot and horse, the army and the power; they will lie down together, they will not rise: they are extinguished, like a flax wick they are quenched.
 
A description of Pharaoh and his chariots drowned in the Red sea while pursuing Israel to destroy her. Or, the forces of Babylon in defeat against the Persians, as per Iben Ezra.
 
Isa 43:18  “Don’t you remember the former things, neither consider the things of old?”
 
An incredulous exhortation asking Israel if she remembers the miraculous deliverances of HaShem attested to by her forebears.
 
Isa 43:19  “Hineniy Behold, now, I will do a new thing; now it will spring forth; will you not know it? I will even make derekh a way ba’midbar in the wilderness (from within the word), and beiyshimon in the desert (desolation) neharot rivers.”
 
In the context of this passage the “new thing” will be Israel’s return from exile in the east. He will make a way through the desert to the east of the land of Israel, returning the exiled children of Israel to the land.
 
The waters once parted to save are now given to revitalize. This is a beautifully ironic Hebrew poetic form.
 
In the context of God’s greater redemptive purpose the “new thing” is the spiritual redemption of Israel through the Servant King Messiah. Thus, we read, “I will even make a way from within the word, and in the desolation, living waters.”
 
Isa 43:20  “The beast of the field will honour Me, the taniym serpents (dragons) uvenot and the daughters of ya’anah owls: because I give mayim waters va’’midbar in the wilderness, and neharot rivers beiyshimon in the desert, to give drink to Amiy My people, My chosen.”
 
This will be both literally and figuratively true. The serpents and owls may be interpreted to refer to demonic beings.
 
The purpose of the waters is to hydrate “My people, My chosen” ethnic Israel. God will hydrate her both physically and spiritually. These promises precede the coming exile so as to instil a memory of hope into rebellious Israel.
 
Isa 43:21  “Am A people I have formed for Myself; they will show forth my praise.”
 
The ultimate outcome of Israel’s discipline will be her repentance and formation as a nation that comes into right relationship with God and send forth His praise. However, this is yet future.
 
Isa 43:22  “But you have not called upon Me, Yaakov (Jacob: follower); but you have been weary of Me, Yisrael (Israel: overcomes in God).”
 
Jacob the follower has not followed and Israel the overcomer has not overcome. Israel has been made blind by her own idolatrous vision, and has become deaf through hearing the lies of the nations that surround her.
 
This is a poignant reminder to us. By watching media we become blind, and listening to media we become deaf. For those with eyes to see there is light in the darkness. For those with ears to hear there is truth in the silence.
 
Isa 43:23  “You have not brought Me the small of the flock of your oloteicha burnt offerings; uzevacheicha and your sacrifices don’t honour Me. I have not caused you to serve with an offering, nor wearied you with incense.”
 
This can be understood in at least two ways. It may refer to the fact that Israel had neglected the proper sacrificial practice within the land prior to her exile, or, it may refer prophetically to her inability to offer sacrifices to God in the land of her exile.
 
Isa 43:24  “None have bought me ba’kesef silver (money) or sugar cane, vecheilev the fat of your sacrifices has not filled Me: but you have made Me to serve, with your chatah sins (missing the mark), you have wearied Me with your avon perversities (iniquities).”
 
Rather than bringing the appropriate offerings of the Torah, Israel has instead offered money and sugar cane to other gods. Thus, they have not filled HaShem. None the less, Hashem has endured and become weary of Israel’s sin and perversity. This being the counterpoint to her having become weary of Him (v. 22).
 
Isa 43:25  “I, even I, am he that mocheh blots out your feshaeicha rebellion for My own sake, and will not remember your chatah sins (missing the mark).”
 
Regardless of Israel’s disobedience, it is not her observance or her lack thereof that is reason for God’s blotting out of her rebellion. To the contrary, it is for His own sake that He will wipe away all memory of her sin.
 
Isa 43:26  “Remember Me: let us adjudicate together: make your declaration, that you might be justified.”
 
God implores Israel to remember her true King Hashem and repent so that she might receive justification through Him.
 
“Come now, and let us reason together, says Adonai: though your sins be as scarlet, they will be as white as snow; though they be red like crimson, they will be as wool.” -Isaiah 1:18
 
Isa 43:27  “Aviycha Your father ha-rishon the first has chatah sinned (missed the mark), and your teachers have pasheu rebelled against Me.”
 
“Your first father” may refer either to Abraham or to Jacob. The teachers are those who have mislead Israel with the idol philosophies and beliefs of the nations. They may also be the priestly shepherds of Israel who have neglected the proper service of worship which was commanded by God and concerned the Temple cult in Jerusalem.
 
Isa 43:28  “Therefore I have profaned the shareiy princes of kodesh the sanctuary (Holiness), and have given Yaakov (Jacob: follower) la-cherem to be a dedicated thing, and Yisrael (Israel) le’giddufim to vilification.”
 
Thus, because Israel’s spiritual leaders had not honoured God and had mislead the people, HaShem will cause the priests, princes of the Sanctuary (a reference to the Temple) to be profaned, ridiculed, dishonoured. HaShem will also give the common people of Jacob to be a dedicated or destroyed thing, and the name of the nation of Israel will become synonymous with villainy. All this is intended to discipline Israel and return her to God through the covenant of the Servant King Messiah.
 
Copyright Yaakov Brown 2018

​Introduction:
The theme of the next two chapters is Judah’s choosing to seek an alliance with Egypt for protection against Assyria rather than relying on the Lord to deliver her.
 
Our Jewish sages are divided on who the recipient is: some say that Isaiah is rebuking king Hezekiah of Judah, others say he is rebuking king Hoshea of Israel. The former is a more reasonable conclusion given the context of the previous chapter and the identifying of Zion and Jerusalem within the current chapter. However, the prophet is far more likely to be rebuking a controlling faction within the king’s retinue. After all, the plural “baniym” is used and given that the prophet doesn’t name any one individual it seems more tenable to suggest that he is rebuking a group of governing leaders and or the people of Judah as a whole.
 
The secret planning begun in Isaiah 29:15 has clearly advanced and is now bearing fruit. Negotiations by ambassadors have already commenced. Therefore, on a personal level, the prophet is warning against something he can no longer prevent.
 
It is interesting to note that throughout this series of rebukes God is named using YHVH, the Holy personal Name which denotes mercy. YHVH is used 13 times, 13 being the number that unites the 1 true God with the 12 tribes: a sacred number that has great significance in Jewish thought, religious practice and culture. It is a number that conveys a new beginning atop fullness. With this in mind we read the indictments in the following verses as the loving discipline of Mercy Himself: once again, God purposes a discipline that concludes with the redemption of Judah and all Israel.
 
Isa 30:1  Oy Grief, hope, heart wrenching woe, baniym offspring (children, sons) of rebellion, declares HaShem (YHVH: Mercy), la’asot that fashion eitzah purpose, but not of Me; velinesokh and that pour out [anoint] maseikhah [a king, molten gods] libations, but not of Ruachi My Spirit, breath, wind: with the intent of being consumed by chatat al chatat sin upon sin:
 
Following Rashi’s interpretation one Jewish English translation reads:
 
‘“Woe to rebellious children," says the Lord, "to take counsel but not from Me, and to appoint a ruler but not of My spirit, in order to add sin upon sin.”’ [Judaica Press]
 
This is the second to last of the “Oy” chapters. Both this chapter and the following one address Judah, the tribe from whom the King Messiah will one day come.
 
The accusation of rebellion is well founded and must have been a difficult one for the prophet to speak against his people. “Rebellion is as the sin of witchcraft” (1 Sam. 15:23), and that is precisely the problem here. Seeking to manipulate forces they don’t understand, both physical and spiritual, the children of Judah have turned their backs on God and His mercy and have instead sought out others in a vain effort to protect themselves from the Assyrians.
 
Judah has made her plans and sought her alliances, and has poured out libations, perhaps even in a syncretised form that was supposed to please HaShem; however, God makes it very clear that her practices are no of His Spirit. To the contrary, it seems that the rulers and people of Judah have intentionally chased after alliances that they knew were contrary to God’s will, and have pursued other gods and sins of the flesh with the full intention of indulging their sensual desires until they’re consumed by them.
 
The reason for the diversity of meaning in the latter clause “that pour out libations” is the phrase “velinesokh maseikah”. Both Hebrew words come from the root nasak which means “to pour” and is used to denote anointing, libations, coverings, molten gods, and by inference, kings, counsellors etc.
 
The Targum Yonatan (2nd Century CE/AD) sees in the phrasing “velinesokh maseikah” an allusion to the seeking of ungodly counsel. It reads as follows:
 
“Woe unto the rebellious children, says the Lord, who take counsel, but not of my Word, who consult a consultation, but do not ask my prophets, that they may add sin unto the sins of their soul.”
 
Isa 30:2  Who walk to descend into Mitzrayim (Egypt: double distress), and of My mouth you have not enquired; to strengthen themselves in the strength of Pharaoh (Great House), and to seek refuge in the shadow of Mitzrayim (Egypt: double distress)!
 
A reading of the text using the meanings of the proper nouns would go something like this:
 
“Who choose the way of descent into double distress, refusing to enquire of Mercy, they strengthen themselves with a great but temporary ruler, seeking refuge in double distress.”
 
This heart breaking account of Judah’s wilful return to the place of her slavery must have caused Isaiah great affliction of soul. Through the prophet HaShem says, “Of My mouth you have not enquired”, meaning that Judah has not only rejected the words proceeding from the mouth of God but have also shunned the intimacy of the mouth of her Husband and deliverer, the King of the Universe (all things).
 
Perhaps the prophet hoped that by describing her actions back to her, he would somehow alert Judah to the obvious: that she had turned her back on the God Who delivered her from double distress in Egypt, and was now returning to the very bondage she had once ached to be freed from. All this in order to make an alliance with her persecutors so as to avoid another enemy who God had already promised to deliver her from.
 
We note that it is on the heels of Judah’s rebellion against HaShem, her reliance on human planning, her anointing of false counsellors, her ignoring of God’s Spirit and her seeking to be consumed by her sinful desires, that she makes the decision to seek refuge in Egypt. Many today act in a similar way, searching for security in the things of this world in spite of the fact that God’s arm is stretched out still, willing, waiting, wanting to redeem us if only we would acquiesce and receive His offer of eternal refuge.
 
Isa 30:3  Therefore it has come to pass for you that the strength of Pharaoh (Great House) is your shame, and the shelter in the shadow of Mitzrayim (Egypt, double distress) likh’limah is confusion, reproach, disgrace, dishonour.
 
Like Judah, when we put our trust in human strength, even the greatest of human strength, we are inevitably put to shame because human strength is always born of human nature (fallen, sin affected). If we choose to return like dogs to vomit, seeking shelter beneath the shadow of our past bondage, we should expect nothing more than confusion and dishonour. Like Judah, many believers today, having been given freedom in Messiah, none the less choose to return to the bondage from which they were delivered. We are like prisoners sitting in cells, the doors flung open, more comfortable in our captivity than we are in His freedom. In order to admit our need for Him, we must first accept that we are prisoners, unable to escape of our own fruition. It is not a question of slavery but one of mastery and masters. Whom will we serve?
 
The price of our freedom has been paid with the imperishable blood of God with us: the door to our eternal freedom can only be opened from the other side. Once the door is opened it is up to us to walk through it. We are predestined and we have freewill. Messiah has set us free from false choices.
 
In the current text Judah has been offered the open door of God’s redemption and has refused it, instead choosing to walk in the opposite direction, returning to her ancient captors Egypt. For the Jew Egypt represents sin and captivity, thus, only the greatest hubris could inspire him to turn to Egypt for help.
 
Isa 30:4  For his (Judah) princes were at Tzoan (Place of departure), and his malachayn messengers (ambassadors) came to Chanes (Grace has fled).
 
“Princes”sarayu, refers to royalty and means that either blood born or royally affiliated rulers from Judah have sought alliance with Egypt. This probably means that the king of Judah has either wilfully or tacitly approved of their undertaking.
 
Tzoan was an ancient city of Egypt known by the Greeks as Tanis and located on the eastern bank of the Tanitic branch of the Nile. It was the capital of the Shepherd dynasty, built seven years after Hebron and existing prior to the birth of Abraham and the time of the exodus. The meaning of Tzoan reflects Israel’s (Judah) “departure” from God’s will.
 
“Messengers” malachayn, is born of the root that we often translate as “angel”. In this context the messengers are political ambassadors, subordinate to royalty in status but powerful in function. They are the ones who would have ensured that the vision of the nation was implemented.
 
The location of Chanes is uncertain but it may be either Tahpanhes, on the eastern frontier, or a town on an Island in the Nile south of Memphis. Once again the name reflects the reality that while Judah has fled from God, God’s grace has fled from her.
 
The highest levels of Judean government are represented here, and as representatives of Judah they make all Judeans complicit in their actions. This is why elsewhere the prophet identifies himself as sharing in the guilt of his people (Isaiah 6:5): not because he is personally guilty but because he is a Jew and is therefore represented by the Jewish leaders, and the people of Israel, righteous or not.
 
Isa 30:5  They all stunk and were shamed on account of a people that could not profit them, and not help, and for no gain, except to be shamed, and taunted.
 
 
The Hebrew text of this verse offers at least one alternate translation due to what some consider scribal error. I have simply included both options in the one translation because I believe the so called error to be intended and a valuable illumination of the message.
 
The clear message of this verse is that Judah, wanting to build an alliance with Egypt, will none the less be treated contemptibly by the Egyptians and will find only the stench and shame associated to the enslavement of her past. She will not profit from any alliance with Egypt, to the contrary, Judah will gain only taunting and humiliation from the Egyptians.
 
Isa 30:6  The masa burden of the beasts of the Negev (south, southern desert): into the land of distress ve’tzukah and constraint, anguish: to the lioness and the lion, the viper vesaraf and fiery serpent meofeif flying (hovering), they will carry their riches upon the shoulders of young asses, and their treasures upon the humps of camels, to a people that shall not profit them.
 
The Hebrew “masa” is used here as a title like the four title headings in chapters 21 to 22. “The Burden” alludes to the fact that the prophetic utterance is a burden upon both the prophet and the people. Thus, the first five verses of chapter 30 are a general indictment and beginning with verse six a more specific indictment is issued. In this case Isaiah speaks of the journey of the princes’ and ambassadors as they travel toward Egypt via the Negev, Israel’s southern desert region.
 
The language of this verse is both literal and figurative in nature, not to mention poetic. The couplet of distress and anguish, finds its poetic counterpart in the lion and the serpent. Likewise, the doubling of riches and treasures coincide with the burdens they place upon the donkey and camel. Thus, masa “the burden of the beasts of the south.” This burden will come upon Judah as a result of her having given away the riches and treasures of God, replacing them with the unreliable riches and treasures of Egypt (human strength).
 
Isa 30:7  And the Mitzrayim Egyptians (double distress) are like hevel vapour (vanity) variyk and emptiness: therefore have I cried out concerning this, “Rahav Arrogant one (proud, storm, sea monster: Egypt) hem who shavet ceases (sits).
 
Egypt, which is symbolic of sin, captivity and double distress, is likened to a fearsome sea monster unable to exert its power, or an arrogant being that sits still incapable of acting. The name Rahav is applied to Egypt elsewhere (Isa. 51:9, Psa. 87:4, 89:10). This is the people who Judah has foolishly placed her hopes upon. They are like an empty vapour in the vastness of eternity, a passing breath that is of no lasting consequence. Judah has given up the strong arms of Hashem and has instead sought to grasp at the wind.
 
Isa 30:8  Now go, chotvah write it al upon liuach a tablet (stone, wood, metal) for them, and al upon seifer a scroll (book), chukah to inscribe it (decree, cut out, engrave) for the day (time) to come ad olam as far as forever:
 
This instruction to write is important because the majority of Isaiah’s words, while spoken by the prophet (in the hearing of the people), were none the less probably recorded by Isaiah’s scribe. The prophets of Israel were often accompanied by scribes who were devoted disciples. For example, Baruch the scribe of Jeremiah. However, Habakkuk was also instructed to write his prophecy on a tablet (Hab. 2:2).
 
Here, Isaiah is specifically directed to write this prophecy down as a perpetual reminder to future generations, even to those as far afield as the last days. The message is to be written on stone and on kosher animal hide, perhaps in part because every matter must be established by two witnesses. These two formats were the means of keeping the permanent records of the time. It is clear from the receipt of the text that Isaiah was obedient to God’s instruction and must certainly have understood his message to be for the future generations of Israel.
 
The words “chotvah” and “chukah” both come from the root katav which refers specifically to the written word. There is a Kabbalistic teaching (from the Zohar) that suggests the ketvi (written word: from katav) is the essence of the universe. While in the strictest sense this is only true of ketvi based on a figurative interpretation, it is none the less very similar to the teaching of Yochanan’s (John) Gospel (John 1). However, there is a marked difference between the two teachings in that the Hebrew “D’var” is not restricted in the way that the Hebrew “ketvi” is. While “ketvi” may proceed from “D’var”, “D’var” cannot proceed from “ketvi”. With regard to the order of the universe “ketvi” is subject to “D’var”.  
 
Isa 30:9  Because this is a rebellious people, baniym children (sons) of kechashiym lies (lying), baniym children (sons) unwilling to hear the Torah (Instruction) of HaShem (YHVH: Mercy):
 
This verse describes the type of people who ask prophets not to speak the truth. These are not just rebellious but also children of lies. They’re not simply ignorant of the Torah, rather they refuse to hear it. Keeping in mind that if we read the inferred meaning of the Holy Name of God, we translate, “children unwilling to hear the Instruction of Mercy”.
 
Yeshua is probably alluding to this verse when He says:
 
“You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. Whenever he speaks lies he is just being himself—for he is a liar and the father of lies.” -Yochanan (John) 8:44 (TLV)
 
Isa 30:10  Who say laroiym to the seers, “See not”; ve’lachoziym and to the visionaries, “Don’t provide visions to us of straight (right) dav’ru essence (words, things), flatter us with what you see, prophesy deceptions:
 
Spiritual blindness is Judah’s problem. Thus, the use of the very specific prophetic title “roiym” Seers.
 
The rebellious children of Judah (Israel), who are children of lies and wilfully refuse God’s Instruction, now demand of their roiym seers that they “See not”, and of the choziym visionaries, that they not provide visions of “straight things” (2 Sam. 15:3). Worse still, and in keeping with their unwillingness to hear the Torah of Mercy, they compel both the seers and the visionaries to flatter the people with the things that they want to hear, even if those things are known to be deceptions. This is one of the greatest of sinful delusions, for “no one is blinder than he who refuses to see.”
 
Speaking of certain elements within the Ecclesia (Church: community of believers), Rav Shaul (Paul) writes to Timothy saying:
 
“For the time will come when they will not put up with sound instruction, but they will pile up for themselves teachers in keeping with their own desires, to have their ears tickled.” -2 Timothy 4:3 (TLV)
 
Isa 30:11  Turn aside from the derech way, thrust aside the orach journey (path), His rest, turn us from His face kedosh the Holy One of Yisrael (overcome in God).”
 
The divine title “Holy One of Israel” is used three times between verses 11 and 15. It is within these verses that we find Israel denying both her God and her own identity. It is because God is the Holy One of Israel that Israel exists at all. In his weakness Jacob was blessed by God and through submission to God with us (the wrestling man) was given the name Israel, which means “Yisra” overcome, “El” God. Thus, Israel are those ethnic children of Jacob who overcome in God. Therefore, in his charge against Israel, the prophet Isaiah uses the title for God that best illuminates the ironic and self-deluded behaviour of the people.
 
The foolish words of the people continue as they tell the nevi’iym prophets, roiym seers, and choziym visionaries of Israel to “turn aside from the way” of God. They have just said, “Don’t tell us straight things”, now they add, “And don’t live straight lives”. In other words, “We don’t want to be reminded of God and His ways by goody two shoes prophets who continue to live for God in the midst of our sin”. The people want to be led away from God by spiritual leaders who are also walking away from God.
 
The Hebrew phrasing “ha-derech” the way, could not be more prophetically relevant to the future disciples of the coming Messiah. It is of course the very title used to describe the Jewish sect who were followers of the Messiah Yeshua in the first century CE/AD (Acts 9:2).
 
The prophets of Israel are not only told to turn aside from “the way” but also from “the journey”, and “the rest” of God. “The way” means knowing which direction to head in, “the journey” means continuing to walk in that direction, and “the rest” is the secure knowledge that it is the right direction.
 
Those who walk in darkness detest light. This is why the people say “Turn us from His face, the glory of Israel”. How heart breaking it must have been for Isaiah to speak these words and how saddened the heart of God. The people to whom He desired to show mercy refusing their own identity in Him. Israel, whose name is born of the “Glory of Israel” (God Himself), refuses her God and her identity, preferring to live a lie.
 
Isa 30:12  Wherefore thus says kedosh the Holy One of Yisrael (overcome in God), “Because you despise, refuse, reject ba’davar this word, essence, thing, and trust in oppression, perversion remains on you:
 
Simply put, “I give you over to the fruit of your own sin”.
 
“This word” literally refers to this specific prophecy of Isaiah. However, it can be understood in more general terms and applied as a drash (comparative teaching), a remez (a hint) and illuminates a sod (mystery).
 
Those who refuse “The Word” (Yeshua) of God inevitably fall victim to their own words.
 
“But My people did not listen to My voice.
Israel was not willing to be Mine.
So I gave them over
to the stubbornness of their heart,
to walk in their own counsels.” -Psalm 81:12-13 (TLV)
 
“24 Therefore God gave them over in the evil desires of their hearts to impurity, to dishonor their bodies with one another. 25 They traded the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever. Amen. 26 For this reason God gave them up to shameful passions. Even their women exchanged natural relations for what is against nature. 27 Likewise the men abandoned natural relations with women and were burning with passion toward one another—men committing shameful acts with other men[g] and receiving in themselves the due penalty for their error. 28 And just as they did not see fit to recognize God, God gave them over to a depraved mind, to do what is not fitting. 29 They became filled with all unrighteousness, wickedness, greed, evil. They are full of envy, murder, strife, deceit, malice. They are gossips, 30 slanderers, God-haters, insolent, haughty, boastful, inventors of evil, disobedient to parents. 31 They are foolish, faithless, heartless, ruthless. 32 Though they know God’s righteous decree—that those who practice such things deserve death—they not only do them but also approve of others who practice the same.” -Romans 1:24-32
 
“Trust in oppression” is a reference to the people of Israel (Judah) returning to the land of their captivity (Egypt) seeking help. For the modern believer a comparative teaching can be made: to trust in oppression would be to turn back to a sin practice that Messiah has freed us from.
 
Isa 30:13  Therefore it has come to pass this perversity will be to you like a breach ready to fall, swelling out in a high wall, which breaks forth suddenly in an instant.
 
Note that it is Israel’s own perversity that has become a breach in the wall of her protection. It has grown slowly but will fall suddenly. When a broken or swollen breach in a high wall comes down it usually brings down the entire section of wall with it. The rulers of Judah will bring down all of Judah through their perverse leadership.
 
The root “ba’ah” swelling, is used elsewhere to refer to the swelling caused by disease (Exodus 9”9, “boils erupting”). Thus, Israel’s perversity is like a disease that causes boils to erupt suddenly upon her.
 
Isa 30:14  And He (God) will break it like the breaking of a moulded jar that is broken into pieces; He will not show compassion: so that in the bursting of it there will not be found a shard for collecting fire from the hearth, or to draw water out of the cistern (pool).
 
God will use the hostile power Assyria to break up Israel like the breaking of a clay jar. For a time He will withhold compassion so that Israel will realize her need for Him.
 
Fire and water are two of the primary human needs. Thus, the prophet uses the symbolism of the tiny broken pieces unable even to collect fire for warmth or water for life.
 
Isa 30:15  For thus says Adonay the Lord HaShem (YHVH: Mercy), kedosh the Holy One of Yisrael (overcome in God); be’shuvah In returning va’nachat and rest, quietness, comfort you will be saved; behashekeit in quietness (shutting of the mouth) uv’vitechah (from bitchah, betach) and in trusting will be your strength (bravery, mighty deeds): and you are unwilling.
 
God offers a solution to Israel’s self-afflicting sin. We note that three titles for God are used, “Adonay” Lord, “YHVH” Mercy, and “Kedosh Yisrael” Holy One of Israel”. Each title signifies an attribute of God and His relationship to His people Israel. Adonay conveys Lordship over Israel. YHVH denotes mercy and shows God’s willingness to be merciful toward Israel. Kedosh Yisrael reminds Israel that Adonay is her God and that her identity is in Him.
 
God is constantly offering mercy, forgiveness and redemption to those who have rejected Him. However, in order for love to exist freewill must also exist. Therefore, He will not force Himself on anyone.
 
“be’shuvah In returning va’nachat and rest, quietness, comfort you will be saved;”
 
Note that it’s in returning to God (repentance), and by resting in Him, that Israel receives salvation (Yeshua). Many convey the Gospel of our Messiah in complicated terms but the truth is that right standing with God is as simple as admitting our sinfulness and accepting His sacrificial love, outworked through Yeshua our King Messiah. Our salvation comes to us through returning and quiet acceptance.
 
During the weekly Torah service when the Torah is returned to the Aron Ha-kodesh (The Holy Ark), we recite the following words:
“Whenever the ark came to rest, Moses would say: ‘Return, HaShem to the myriad thousands of Israel!’” -Numbers 10:36
We then conclude with the words of Eitz Chayim, which concludes with the words:
“Turn us Lord to You and let us return, renew our days as of old”
Returning and rest have been the building blocks of redemption from the very beginning.
 
“in trusting will be your strength (bravery, mighty deeds):”
 
The root for the word “trusting” is batach, a form of practiced trust that must be perpetuated. Notice that salvation is not reliant on batach but upon returning and rest, whereas strength, bravery, and mighty deeds are reliant on consistent trusting (betach).
 
Sadly, at the time of Isaiah’s prophecy we were unwilling to accept HaShem’s offer of salvation.
 
Isa 30:16  But you said, “No; for upon a horse we will flee;” therefore you will flee: and, “We will ride upon the swift;” therefore those who pursue you will be swift.
 
Israel will be judged by her own words. With pride she says “We will flee” to Egypt for protection. But instead she will “flee” in terror from invading armies. She says “We will ride swiftly” to our protector Egypt. But instead, Egypt will not protect her and she will be swiftly pursued by her enemies.
 
Isa 30:17  One thousand will flee from before the face of the rebuke of one; from the face of the rebuke of five one will flee: until you’re left as a beacon upon the rosh head of ha-har the mountain, ve’caneis and as a banner (signal, sign, miracle) on ha-givah the hill.
 
HaShem answers Judah’s prideful words by fulfilling upon them the curses of the Torah (Lev 26:8, Lev 26:36; Deu 28:25; Deu 32:30). One, or at the most five, of the enemy would put to flight a thousand men of Judah.
 
The verb nus (Isa 30:16), which rhymes with sus is used first in its primary sense of “flying” (related to nutz cf., Exo 14:27), and then in its more usual sense of “fleeing.”
 
Ibn Ezra notes that “The meaning of the whole phrase is: An officer over a thousand men will flee at the threatening of one man.”
 
“until you’re left as a beacon upon the rosh head of ha-har the mountain,”
 
Rosh ha-har “head of the mountain” is a reference to Mount Zion, the Temple mount. Thus, Israel will be afflicted until a mere remnant remains, having retreated to Mount Zion, returning to the place where HaShem had placed His Name.
 
“ve’caneis and as a banner (signal, sign, miracle) on ha-givah the hill.”
 
Ha-givah “the hill” is part of a poetic couplet that also denotes the Temple mount. It is in this location that the remnant of Israel will be seen as a neis miracle, sign, banner, both to her shame and for HaShem’s glory. For He will miraculously deliver His people who He has chosen and loved with an everlasting love. I’m reminded of our Diaspora Chanukah dreidel “neis gadol haya sham” a great miracle happened there.
 
Isa 30:18  And therefore yechakeh await HaShem (YHVH: Mercy), that He may be chanan gracious unto you, and therefore He will be exalted, that He may have racham mercy upon you: for Eloheiy (God: Judge) is mishpat a just HaShem (YHVH: Mercy): ashreiy blessed, happy are all those who wait for Him.
 
In accordance with the rhythm of Isaiah’s scroll the usual pattern of indictment is followed by the promise of restoration.
 
Israel is advised to wait for HaShem’s grace and mercy and reminded that He is a just God Whose Name denotes mercy. Those who wait on Him will be blessed with true happiness.
 
Note that HaShem is not a narcissist. His exaltation is purposed for mercy. He doesn’t exalt Himself for His own sake but rather for the sake of those He loves, that He might show them mercy. He is Judge (Eloheiy), just (mishpat), and merciful (YHVH).
 
HaShem has waited on Israel His wayward wife, His rebellious children. Now they must meet His waiting with their own waiting so as to receive true happiness in Him.
 
Isa 30:19  For the people will yeisheiv remain (dwell) in Tziyon (Parched land: The Mount: The Land: The People) in Yerushalayim (Down pour of Peace): weeping you will weep no more: He will be chanon yach’necha gracious to be gracious unto you at the voice of your outcry; when He hears it, He will answer you.
 
Judah will not lose Zion, she will remain in her. Note the doubling of grace within the Hebrew text: this denotes grace firmly and immutably established for Judah and all Israel. HaShem is ready and willing to act with grace and mercy in the moment that His people cry out to Him for deliverance. This has and will not change: it is the same for you as it is for Israel. He is the God of all.
 
Isa 30:20  And though Adonay the Lord gives you tzar narrow lechem bread (of adversity), and mayim water of lachatz distress (of oppression), yet your moreykha teacher (teachers) will not be hidden any more, but your eyes shall see your moreykha teacher (teachers):
 
This is an allusion to the broken pot shards of verse 14. Although Israel did not even have the tools to collect the basic necessities of life, none the less God will provide what megger rations of food and water they do have. It will be in the consumption of megger amounts of bread and distressfully small amounts of water that Israel will be given sight to see her Teacher HaShem. The Hebrew moreykha can be read as either singular or plural and in any case it is both. HaShem is Israel’s Teacher and He provides her with good teachers, such as the prophets.
 
Isa 30:21  And your ears will hear (receive, understand) d’var a word from behind you, saying, “This is ha-derech the way, you walk in it,” when you turn to the right hand, and when you turn to the left.
 
This verse has been misapplied by many believers. First because it is taken out of context and second because the presumption is made that it offers a type of coin toss as to directing the future path of any given believer.
 
The p’shat plain meaning of the text is clear, “A word from behind you” means, at that time in the future when you realize your error and see your Teacher (God with us), you will remember this prophecy, spoken years prior (behind you). “Saying, ‘This is the way’” means, the way of salvation through Messiah, spoken of by the prophet Isaiah. “Walk in it” means, walk in repentance, the salvation of the Messiah and the freedom of God. “When you turn to the right hand, and when you turn to the left.” Means, wherever you go. It does not mean that the word speaking from behind you will tell you to go right or left, as if to say, you’ll be walking blindly forward and will only know which way to turn at the last minute.
 
Put concisely, in the future you will repent when you remember the d’var word of salvation spoken by Isaiah, and through that word you will be directed to walk in ha-derech “The Way” of God’s Messiah. Thus, you will walk in Messiah wherever you walk, be it right or left.
 
Followers of Yeshua Ha-Mashiyach do not practice blind faith, to the contrary, we practice a faith born of sight. We see Messiah and walk in light, regardless of whether we walk to the right or to the left. We walk with authority and confidence as His brothers and sisters (Hebrews 2:11; Romans 8:29; Mark 3:34) and as sons and daughters of HaShem.
 
We should remind ourselves again that the first Jewish followers of Messiah Yeshua were considered a sect of Judaism and were “Ba-derech” in The Way (Acts 9:2).
 
Isa 30:22  You will defile the silver plating of your idols, and the ephod (mantle) of your molten images of gold: you will cast them away as a davah menstrual cloth; you will say to it, “you, get out, leave!”
 
These abominations of idolatry (which continued even in the first years of Hezekiah's reign: ( Isa 31:7; Mic 1:5; Mic 5:11-13; Mic 6:16) were to be defiled and discarded. Even the gold and silver with which the images were overlaid, would be made unclean.
 
“Davah” is shortened from “keli davah” menstrual cloth. This symbolizes infertility and decay and presents the idols as fruitless, dead, and worthless.
 
“Get out, leave!” Israel must wilfully reject and cast out her idols both physically and mentally. She is to be adamant in her speech in order to affirm her actions and ongoing commitment to turning her back on idolatry.
 
Isa 30:23  Then He will give the rain for your seed, which you will scatter in the ground; ve’lechem and bread (food) of the increase of the ground, and it has come to pass that fat and shamein oil will pasture your livestock bayom in the day (time period) ha-hu that one (the he), kar the basket saddle nirechav will grow wide [the meadow will be enlarged].
 
When Israel decides to uproot her idolatry God will once again bless the land and His people with abundance and prosperity.
 
The rain meets the need for water alluded to previously and the grain becomes bread to meet the hunger born of scant rations. The rain is the water of life, the flood of God’s Spirit and the bread is the sustenance of life, the Torah and living Word of God.
 
This blessing is to follow the defeat of Assyria which is spoken of in verse 25. The prophet pre-empts that victory with the promise of what comes after it.
 
“Bayom” in that day, finds its counterpart in verse 25 and turns the day of God’s destruction of Israel’s enemies into a day of deliverance, repentance, returning, rest and abundance for Israel.
 
Isa 30:24  Both the oxen and the young asses alike, that work ha-adamah the ground will eat seasoned fodder, which has been zoreh winnowed ba-rachat (from ruach) with the winnowing shovel and with the pitchfork/rake.
 
The cattle will not only have feed but will have the salted (seasoned) feed of a prosperous herdsman. This is an image of great abundance.
 
Isa 30:25  And it has come to pass that upon every har mountain high (exalted), and upon every (exalted) giveah hill nisa’ah lifted up, pelagiym rivers (channels), yivleiy streams of mayim water bayom in the day (time period) hereg rav of great slaughter, binefol migdaliym when the towers fall.
 
On every high mountain where idolatrous sacrifices brought judgement and drought to Israel, the refreshing waters of HaShem will flow once more. All this will happen following Hashem’s defeating of the Assyrian army that will surround Jerusalem.
 
Isa 30:26  Moreover the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, the light of seven days, bayom in the day that HaShem (YHVH: Mercy) binds up the breach of His people, and heals their severe wound.
 
The plain meaning of this verse expresses joy and light at the defeat of Israel’s enemy Assyria and the binding up of the breach suffered as a result of Judah’s wilful sin along with the healing of her wounds of oppression.
 
Ibn Ezra notes that the majority of Jewish commentators associate this verse with the Messianic age following the war of Gog and Magog.
 
The moon is a symbol of the Messiah due to its waning and resurrection each month.
 
Here the remez and sod meanings are attached to creation itself and the days of the creation recorded in Genesis 1 and 2. The sevenfold light is explained by the prophet as the combined light of seven days made manifest in one. The seventh day is of course the Shabbat. Thus in the day (time of the world to come, the Messianic age), redeemed Israel will enter into an eternal Shabbat whose light is so bright that it has no need of sun or moon and is therefore also not subject to the passing of time.
 
The writer of Hebrews explains the Olam Habah (World to come) as being the Shabbat which remains for the people of God (Hebrews 4:9). Thus there is an established understanding within ancient Judaism that the current text refers to a yet future day or time period. That day or time period being the inception of the World to Come, the eternal Shabbat of God’s rest.
 
The commentator Delitzsch puts it beautifully when he writes:
 
“Heaven and earth will then put on their sabbath dress; for it will be the Sabbath of the world's history, the seventh day in the world's week. The light of the seven days of the world's week will be all concentrated in the seventh. For the beginning of creation was light, and its close will be light as well. The darkness all comes between, simply that it may be overcome. At last will come a boqer (morning), after which it will no more be said, “And evening was, and morning was.” 
 
Isa 30:27  Hineih Now, pay attention and behold, Shem the name of HaShem (YHVH: Mercy) comes from a distant place, burning in His nostrils, ve’koved and heavy glory ma’asah is uplifted: segatayn His language (lip) is full of za’am indignation, uleshono and His tongue ke’eish is ochalet a devouring fire:
 
“Pay attention” says the prophet. The Name of the Lord is synonymous with the Malakh HaShem Angel of the Lord and with the Lord Himself. He comes from a distant place, that is, the heavens, from where the Malakh HaShem Angel of the Lord came down to wipe out the Assyrians overnight (2 Kings 19:35; 2 Chronicles 32:21).
 
This picture of HaShem’s fierce wrath against Israel’s enemies is at once both terrifying and comforting. This same fierce God of creation is fierce for all who accept His love.
 
Isa 30:28  Verucho And His breath, Spirit, wind, as an overflowing stream, will reach to the middle of the neck, to sift the goyim nations with the sieve shave of emptiness: and He will put a bridle in the jaws of the amiym peoples (tribes), causing them to go astray.
 
“Goyim” nations are made up of “amiyim” tribes.
 
The “sieve of emptiness” means that all of the crop of the wicked nations will be devoid of grain. It will all be chaff and dust blown away by the wind with not one ear of grain left on the threshing floor. God’s judgement will come against both the wicked goyim nations and against the wicked individual tribes amiym that make up those wicked nations. He will direct them toward their just destruction.
 
Isa 30:29  Ha-shir The song of HaShem (YHVH: Mercy) will come to you in the night hitekadesh chag when the holy convocation (festival, offering) is kept (made); vesimchat and there will be joy leivav of the core being (heart), like walking with a flute to come behar into the mountain of HaShem (YHVH: Mercy), to Tzur the Rock (cliff face) of Yisrael.
 
The Hebrew “chag” means both festival and festival offering. In this case the “chag” is qualified by the fact that it happens at night. The only festival that meets this requirement is Pesach (Passover). Therefore, the prophet is alluding to Passover. Subsequently the sages suggest that the Assyrian army was destroyed during Passover. This helps illuminate the meaning of the song of deliverance that will be given to Israel when God comes first to deliver her from Assyria and then, in that future day ba-yom, to deliver her from all the nations that surround her to destroy her because she bears His Name.
 
Just as the avenging angel came against Israel’s oppressors in Egypt on that first Passover night, so too the Angel of HaShem would come upon the Assyrians during the night, and in the future upon all the enemies of God and His chosen people ethnic-religious Israel.
 
The joy of her core being will be overflowing like one who ascends the Mountain of HaShem with joyous music, secure in the knowledge that the immovable Rock of Israel is her God.
 
Isa 30:30  And the majesty of HaShem’s (YHVH: Mercy) glorious voice will be heard, listened to and understood, ve’nachat and the descending of His arm, with the rage of his nostril, ve’lahav and with the blade eish of fire ocheilah devouring, driving storm and flood of rain, ve’even and stones barad of hail (judgement).
 
HaShem’s voice will be heard and understood by both Israel and her enemies. To Israel it will be the sound of deliverance and security and to her enemies the sound of imminent terror. Likewise the blade of devouring fire will be seen as protection by Israel but by her enemies as judgement and condemnation.
 
Isa 30:31  For mikol from the voice of HaShem (YHVH: Mercy) yeichat shattered, dismayed, broken, abolished will be Asshur (Assyrians: a step), bashevet with the rod, struck down.
 
The plain meaning has been the defeat of Assyria all along. In Isaiah 10:5 Assyria herself is called the “rod of His indignation”. Now wicked Assyria will be wiped out by the rod of His indignation.
 
Isa 30:32  And it has come to pass that col every passing of the mateih the staff (branch) musadah of foundation (appointed), which HaShem (YHVH: Mercy) will lay upon him (Assyria), it will be with tambourine and harps: and in battles of shaking will He wave it.
 
Israel, the victims of Assyrian oppression will celebrate her defeat with tambourine and harp, At every swing of the staff of God’s wrath Israel will celebrate her freedom from her enemies with loud music and the joyous jangling swing of the tambourine.
 
Isa 30:33  For Tofeteh (Place of spitting fire: southeast end of the valley of Ben-Hinnom: just south of Jerusalem) is ordained of old; also, it (he) is prepared lamelekh for the king (of Assyria); He has made it deep and large: the pyre there is eish fire and full of wood; nishmat (from nasham) the breath of HaShem (YHVH: Mercy), a torrent of brimstone, consuming it.
 
Tofeteh is literally located in the valley of Hinnom south of Jerusalem, which has been historically associated with the heathen death cult of molech and with child sacrifice in fire. It has been ordained of old, that is from the fall of Satan, to physically receive the enemies of Israel into its well-stocked fire, blown to life by the breath of God.
 
Spiritually speaking the valley of Hinnom is symbolic of a much worse place, Gehinnom. Yeshua used the physical location of the valley of Hinnom as a representation of a much greater spiritual torment that awaited the wicked beyond this world. Therefore, it would be foolish, as some do, to right off the spiritual interpretation in favour of the idea that Gehinnom was intended as nothing more than an allegory based on the physical location. After all, an allegory is used to describe or convey a reality that cannot be comprehended in literal terms within time and space. Therefore, the allegory of the valley of Hinnom, where Israel’s enemies fell, garbage fires burned perpetually and children were sacrificed to heathen gods, must surely be a prophetic linguistic attempt to warn of something far worse outside of our present reality. Make no mistake, both temporal and eternal punishment await the wicked. But eternal life and perpetual rest await those redeemed in Yeshua the King Messiah.
 
“In returning and rest you will be saved!”
 
Copyright Yaakov Brown 2018

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:

1. Elohiym The Judge (Father)
2. Peniel The Relational God (Face to face) (Spirit)
3. Ha-Roeh The Shepherd (Son)

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:

1. God the Redeemer (Malakh HaShem: God with us-Yeshua)
2. God of my fathers (Covenant keeping God-Father)
3. God Who brings fruitfulness (Adonai Yireh: Provider of comfort-Holy Spirit)

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

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).
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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

46:1 So Yisrael (Overcomes in God) set out, along with everything that belonged to him. When he came to Beer-sheva (Well of sevens/oath), he va’izbach slaughtered animals z’bachiym as blood sacrifices lei’eloheiy to the God of his father Yitzchak (He laughs). 
​
It’s Yisrael (Overcomes in God) who sets out, certain of his corporate identity. Upon Yisrael’s (Both the man and the nation) arrival at Beer-Sheva sacrifices are made for both the nation and the man. However, it is Yaakov (the follower), father of the tribes, who needs to be encouraged by HaShem.

Abraham had made an agreement at Beer-Sheva with Avimelech, planting trees to confirm the location’s importance and give shade to future generations (Gen. 21:22-34), and Yitzchak had previously offered sacrifices at Beer-Sheva (Gen. 26:23-33). It was on his way to Charan just after leaving Beer-Sheva, that Jacob had his dream of the stairway to the heavens (Gen. 28:10-16).

Israel’s sacrificing here a symbol of his intrinsic connection to both his forebears and the land. Beer-sheva was considered to be at the southern border of K’naan and was therefore the last stop before entering into new territory. The well (Beer: mayim chayim waters of living) of complete blessing and promised prosperity (Sheva) is the appropriate place for Jacob/Israel to prepare for his descent into Egypt (Double straits/distress).

It seems clear that Jacob was aware of God’s prophecy to Abram concerning his descendants:

“After these things the word of HaShem (YHVH: Mercy) came to Abram (Father of a nation) in a vision saying,
‘Do not fear, Abram.
    I am your shield,
        your very great reward’…
Then He said to Abram, ‘Know for certain that your seed will be strangers in a land that is not theirs, and they will be enslaved and oppressed 400 years. 14 But I am going to judge the nation that they will serve. Afterward they will go out with many possessions.’” –Genesis 15:1, 13-14

Jacob is said to make blood sacrifices (va’izbach z’bachiym) to the God of his father Isaac because the Torah is making clear the generational connection to the promises of God concerning the Land of Israel. The God of Isaac is also named because He has been identified previously as the “Terror/Dread/Awe of Isaac”. It is this fearful and awe inspiring description of God that will accompany Israel on his (their) journey. Yes, Jacob is leaving the land of his fathers, but only for a time. According to the promise of HaShem he will return (Gen. 15:13-14).

It is a great tragedy that even some of the best English translations mislead the reader (be it intentionally or not) by rendering the Hebrew “va’izbach z’bachiym” as “and offered sacrifices”. The Hebrew zabach, meaning to slaughter, is the root of the Hebrew word mizbeiach (altar) and is employed twice in succession here in reference to the act of slauhtering. The Hebrew zabach always indicates slaughter except when it is qualified by another term. This is also true of the Hebrew mizbeiach, meaning altar, as in the case of an altar of incense (mizbeiach miktar) etc.

Jacob is not simply offering generic sacrifices, which could take any form including offerings of fruit etc. To the contrary, he literally “Slaughters, slaughterings”. The point is that he understands the need for blood covering for the remission of sin. When this text is rendered properly it also alerts the reader to the fact that Jacob sees a need to humble himself before God and seek forgiveness for sin through blood sacrifice, prior to journeying to Egypt. All of this is missed if we read “offered sacrifices”.

The Hebrew commentator Radak affirms this understanding of va’izbach z’bachiym saying that Yaakov “offered meat offerings at Beer-sheva”. Radak goes on to say that “The sacrifices he offered were intended to restore the Holy Spirit to him (Jacob) which had departed when Joseph had departed from him.” (Radak on Bereishit 46:1:1). Regardless of whether we agree with Radak’s theology, he is clearly inferring that Jacob sees a need for propitiation and blood atonement in order to reconcile his spiritual journey with HaShem and receive the present manifestation of the Ruach Ha-Kodesh (Holy Spirit), in Talmudic terms “The Shechinah” (Manifest feminine Spirit of God).

“For the life of the creature is in the blood, and I have given it to you on the altar to make atonement for your lives—for it is the blood that makes atonement because of the life.” – Vayikra (Leviticus) 17:11 (TLV)

“And nearly everything is purified in blood according to the Torah, and apart from the shedding of blood there is no forgiveness.” –Hebrews 9:22 (TLV)

2 And speaking, Elohiym (God: Judge) to Yisrael (Overcomes in God) b’mar’ot in visions/mirrors ha-laylah of the night, said, “Yaakov (Follower at the heel), Yaakov (Follower, disciple).”

It’s Elohiym the Judge who speaks because blood sacrifices have been made as a means of atonement. It is the Judge Who judges the covering and forgives the offense.

We could read the allegory “The Judge spoke to the one who overcomes in God through the reflections of the mirrors of night, saying ‘Follow at My heel, follower, and disciple’.”

The Hebrew “marah”, meaning vision or mirror, conveys the idea that the voice of God is reflected in Jacob’s night time experience. There is a sense of the awesome holiness of God and Jacobs inability as a sinful man to look God full in the face. Thus God’s Word is reflected in the visions. Rav Shaul (Paul the Shaliach: sent one) writes the following words to the Corinthian believers:

“For now we see in a mirror dimly, but then face to face. Now I know in part, but then I will know fully, even as I am fully known.” -1 Corinthians 13:12

The visions of God are mirrors reflecting the light of eternity into our present reality and leading us into futures already held complete in God’s hands. When God speaks we are assured of things unseen and warmed by the reflected light of His glory (k’vod). His present eternity is made real in our fading reality.

Beer-Sheva is the tipping point of trust. Once beyond this point Jacob is fully committed to his course of action. He needs reassurance from HaShem that he is prepared for what lies ahead. Thus HaShem calls to him in order to show Jacob that he is ready and to encourage him in the knowledge that he will not be going alone.

And Yaakov responded, “Hineini,” (Here I am, ready, willing, attentive, I’m standing to attention, I know it’s You, I’ve been prepared before now, I’m obedient, I’m present, No one but You could stop me, I’m certain of Your intentions, I’m afraid but am willing to act on Your instructions regardless).

In Jacob’s response the Sages see the instigation of the Maariv (Evening prayer service).

“Therefore, Yaakov the Patriarch of exile, originated Maariv, to show his children that the exile/night might be the epilogue to one day, but it is prologue to another, even better one” –Meshech Chochmah

Just as his forefathers had done, Jacob offers the contrite and holy response, “Hineini”. I’m utterly laid bare before You HaShem, instruct me, I am willing to go where you lead.

3 And He (God) said, “I am Ha-El the God, Eloheiy God of your father. Do not be afraid to go down to Mitzrayim (Egypt, double straits/distress), for I will turn you into a great nation there. 4 I Myself will go down with you to Mitzrayim Egypt and I Myself will also bring you up. Yosef (YVHV: Mercy adds) will lay his hands upon your eyes.”

This is God’s only speech in chapters 37-50 and He uses this time to reiterate His promise to Abraham and Isaac (Gen. 12:2-3; 26:2-5). Thus He is assuring Jacob that his leaving the Promised Land does not change the fact that God will honour His commitment to Abraham, Isaac and Jacob. “I myself will also bring you up” (v.4). This is a foreshadowing of the future exodus and brings to mind the words of the Passover Haggadah:

“Our father Jacob did not come down to strike roots in Egypt but only to sojourn there.”

Israel is not descending into Egypt in order to be destroyed. Rather he is going down (humbling himself) in order that God might bring him up (redemption). God has already promised Jacob that Israel will become a great nation there (They became 600,000, besides children; Gen. 46:27 Exodus 1:7; 12:37), and that the land of Israel will be kept for the people of Israel in perpetuity. According to the promise of God, Who does not lie.

Yarchi takes the words “I Myself will also bring you up” to be a promise that Jacob will be buried in the land of Canaan, which had its fulfilment, when his corpse was carried out of Egypt to Machpelah, and there interred.

God had previously instructed Isaac not to go down to Egypt during a past famine, waiting instead for the right time in human history (Perhaps corresponding to the latter Hyksos period), when He will seed a great nation in the midst of a great famine.

The Rabbi Sforno writes:

“I am the One Who told your father (Isaac) ‘do not go down to Egypt’ (Gen. 26:2-3), I am also the One Who tells you ‘do not be afraid to go down to Egypt at this time’. The difference is that the time has come. If you were to remain in Canaan at this time, your family would intermarry in short order with the members of the local population, so that they would become assimilated to them and the future of a Jewish nation would be jeopardised. This is something that will not happen in Egypt.” –Sforno on Bereishit (Genesis) 46:3:1

“Lay his hands on your eyes” is an idiomatic expression referring to the act of closing the eyes of one who has died (Ibn Ezra). Both Maimonides and the writers of the Talmud agree that the closing of the eyes of the dead, is among the appropriate rites used towards them (Hilchot Ebel, l. 4. sect. 1; Talmud. Bab. Sabbat, fol. 151. 2.). The use of this expression assures Jacob that the son whom he had once thought dead will outlive him. This strengthens Jacob’s resolve in going down to Egypt.

It’s worth repeating that the God of Isaac, in whose name Jacob has sacrificed, is known as “The Dread/Fear of Isaac”, and yet it is this same God Who commands Isaac’s son Jacob, “Do not be afraid”. What this teaches us is that those who fear God need not be afraid of Him. The title “Dread of Isaac” is intended for those who seek to harm the chosen people of God. The children of HaShem need not be afraid of Him.

5 Then Yaakov (Follower at the heel) arose from Beer-Sheva (Well of seven/oath) and the children of Yisrael (Overcome in El) carried Yaakov their father, their little children, and their wives in the carts that Pharaoh (Great House) had sent to carry him.

It is Jacob the follower who arises to go and the sons of Israel the nation, carry the follower Jacob, the last of the great Patriarchs (Patriarch of Exile), and all his household, down to Egypt.

The current verse shows us that Jacob is to be included in the final sum of 70 recorded at the end of the listing of his household.

It is noteworthy that Jacob's wives aren’t mentioned here, it is likely that they were all now dead; it is certain Rachel was (Gen. 35:19), and it’s likely that Leah died before this time, since Jacob says he buried her himself in Machpelah in Canaan (Gen. 49:31). It’s also very likely that his two concubine wives Bilhah and Zilpah were dead.

6 They also took their livestock and their possessions they had acquired in the land of K’naan (Humility, lowland) and they came to Mitzrayim Egypt, Yaakov (Follower) and all his offspring with him. 7 His sons and his grandsons with him, his daughters and his granddaughters, and all his offspring, he brought with him to Mitzrayim Egypt. 

This general accounting of the household of Jacob serves the primary purpose of conveying the fact that all of Jacob’s bloodline are descending to Egypt. This is a defining moment in distinguishing who will become part of the roots of ethnic Israel the nation. Those rabbis who foolishly claim that being Jewish has nothing to do with ethnic lineage are sadly mistaken. Though many will marry into Israel in future times through conversion and devotion to God, the primary bloodline remains as a distinct reminder of the Jewish peoples intrinsic connection to Abraham, Isaac and Jacob and to the history recorded in the Torah. Yes, there is a religious component to the identity of the Jewish people, there is also a cultural aspect, but these things do not deny the bloodline at the root of our nation (Where ever we are dispersed). In his excellent book titled Legacy, author Harry Ostrer presents definitive evidence of the common DNA marker present in Jewish people from diverse cultures and locations throughout the world. His science affirms what the Torah teaches, that “the life is in the blood”.

The mention of daughters and granddaughters refers both to those born and to those who are yet to be born in Egypt, and probably includes Sarah the daughter of Asher (Gen. 46:5) We must remember that Moses is writing this down many years later and is including his knowledge of the greater house of Israel in Egypt in order to show that all of Israel both at the time of Jacob’s descent and into the future, are considered to have descended into Mitzrayim (double distress: Egypt). The fact that all the names of daughters/daughters-in-law (Dinah etc. ref. Radak on Gen. 46:7:1) and granddaughters are not included in the following accounting, by no means excludes them from the household. The Torah is conveying the perfect number 70 as symbolizing the completion and prosperity of Israel as a people. This is not intended as a precise genealogical record. This is why there are variant names in other accounts (Num. 26:38-40; 1 Chronicles 7:6; 8:1), where sons are named as grandsons. These grandsons are included here in anticipation of their birth (Hebrews 7:10).

The List of Members of Yaakov’s Household who went down to Egypt

The following list seeks to give an overview of the house of Israel as it enters Egypt. The numbers of people adding up to seventy in total are meant to convey symbolic meaning. Thus the threes indicate the unity of God and revelation, while the number seventy combines the two numbers of wholeness and perfection 10 x 7 = 70.

Ultimately the meaning is that God has brought to wholeness and completion the beginnings of a holy nation whom He will multiply and bless, making them a great nation according to His promise. He also promises to return Israel to the land of promise, making her a light to the nations, who are also represented in the number 70 according to the table of nations recorded in Genesis 10.

This list arranges the family of Jacob according to the order of his wives, first listing the children of Leah and her maid Zilpah and then the children of Rachel and her maid Bilhah.

8 Now these are the names of the b’nai children of Yisrael (Overcome in God) who came to Mitzrayim (Egypt: land of double distress), Yaakov (Follower) and his sons: Yaakov’s firstborn, Reuven (Behold a son), 9 and Reuven’s sons: Chanoch (Dedicated), Palu (distinguished), Chezron (Surrounded by a wall) and Carmi (My vineyard). 10 Shimon’s (heard) sons: Yemuel (Day of God), Yamiyn (Right hand), Ohad (United), Yachiyn (He will establish), Tzochar (Reddish grey: tawny) and Shaul (Desired) the son of the K’naani woman. 11 Levi’s (joined to) sons: Gershon (exile), Kohat (assembly) and Merari (bitter). 12 Yehudah’s (Praise) sons: Er (Awake, watchful), Onan (strong), Shelah (A petition), Peretz (Breach) and Zerah (rising). Er died along with Onan in the land of K’naan. Perez’s (Breach) sons were Chezron (Surrounded by a wall) and Chamul (spared). 13 Yissachar’s (There is recompense/reward) sons: Tola (Worm), Puah (splendid), Yob (persecuted) and Shimron (watch, height, guardian). 14 Zebulun’s (Exalted) sons: Sered (Fear), Elon (Mighty, terebinth) and Yachleel (YHVH Mercy waits). 15 These are Leah’s (Weary) sons whom she bore to Yaakov in Paddan-aram (Field of Aram: exaltation), along with his daughter Dinah (judgement). The tally of all of his sons and daughters was 33 people.

From both the previous verses and from the statement of verse 8 “Yaakov and his sons” we conclude that the number 33 is inclusive of Jacob. In one sense we can understand the tally to mean “The number representing all his sons and daughters was 33”. If we understand the numbers symbolically we are more in tune with the intention of Moses.

16 Gad’s (troop) sons: Tziphion (lookout), Chaggi (My festival), Shuni (rest, providence), Ezbon (Discern in haste), Eri (My watcher), Arodi (I shall roam, subdue) and Areli (My Lion of God). 17 Asher’s (Happy) sons: Yimnah (right hand), Yishvah (He will resemble), Yishvi (He resembles me), Beriyah (with a friend), and Serach (The princes spirit/breath) their sister. Beriyah’s (with a friend) sons: Chever (friend) and Malkiyel (My King is God). 18 These are the sons of Zilpah (A trickling), whom Laban (White) gave to Leah (weary) his daughter. She bore these to Yaakov: 16 people. 19 The sons of Yaakov’s wife Rachel (ewe): Yosef (YHVH Mercy adds) and Benyamin (Son of my right hand). 20 Menashe (Causing to forget) and Ephraim (Doubly fruitful) were born to Yosef in the land of Mitzrayim Egypt--As’nat (Belonging to Neit) the daughter of Potiphera (He whom Ra gave) priest of On (strength) bore them to him. 21 Benyamin’s (Son of my right hand) sons: Bela (destruction), Becher (young camel), Ashbel (Man of God/husband), Gera (a grain), Naaman (pleasantness), Ehi (My brother), Rosh (head), Muppim (Serpent), Huppim (protected) and Ard (I shall subdue). 22 These are Rachel’s sons who were born to Yaakov. The tally of all the people was 14. 23 The sons of Dan (Judge): Chushim (make haste) 24 Naphtali’s (wrestling) sons: Yachtzel (God divides), Guni (My defender), Yetzer (forming, inclination) and Shillem (repaid). 25 These are the sons of Bilhah (troubled) whom Laban (white) gave to Rachel (ewe) his daughter and she bore these to Yaakov. The tally of all the people was seven. 26 All the people belonging to Yaakov who came to Mitzrayim Egypt—those coming from his loins (not counting the wives of Yaakov’s sons)—the tally of all the people was 66. 

In order to reach the total of 66, Dinah must be added (v.15) making 71 and 5 names subtracted: Er and Onan (buried in K’naan), Joseph, Ephraim and Manasseh, who are already in Egypt. Thus we reach the number of descendants traveling with him, which is 66. The following verse then adds Joseph and his sons to equal 69, plus Jacob, the sum being seventy.

27 The sons of Yosef who were born to him in Mitzrayim Egypt was a tally of two people. The tally of all the people belonging to Yaakov’s house who came to Mitzrayim Egypt was 70.

The Daat Zkenim romantically suggests that it is God Who makes up the 70th person of Jacob’s household, saying that though 70 are said to descend only 69 are mentioned. However, this is easily explained with the inclusion of Jacob and the fact that while Jacob may be a member of God’s household, God is not a member of Jacob’s household (With the exception of course of Yeshua [God with us] the King Messiah).

28 Now he sent Yehudah (Praise) before him to Yosef (YHVH: Mercy adds) in order to direct his face to Goshen (Drawing near).

The plan meaning shows Judah’s role as King of the tribes. He is going ahead to make preparations for Israel’s settlement in Goshen.

The follower sent praise before him to the one who adds mercy in order to guide his face to draw near.

There is a beautiful allegory here. Judah (Praise), the father of the tribe that later brings us the King Messiah, goes before Israel into the land of Egypt, a land that will become synonymous with slavery, bondage and death. Thus we are shown a picture of our Messiah entering this fallen, death affected world, in order to bring us to a place of drawing near to God (Goshen).

When they came to the land of Goshen (Drawing near), 29 Yosef (YHVH: Mercy adds) harnessed his chariot and went up to Goshen to meet his father Yisrael. As soon as he appeared before him, he fell upon his neck, and wept on his neck for some time.

The plain meaning is clear, Joseph had longed for this day of reconciliation and is utterly overwhelmed. Tears of grief over years lost mix with tears of joy at seeing his aged father.

The sages say that Jacob recited the Shema (Deut. 6:4) at this moment (Rashi). The reciting of the Shema is an acknowledgement of God’s sovereignty. This is why Jacob is said to have chanted the famous prayer upon seeing his beloved son Joseph (Aryeh). Jacob finally realizes what he has always believed, that God is in control of all things.
Rambam suggests that the verb “wept” applies to Jacob rather than Joseph, who is the antecedent to the preceding pronoun eilayu (toward him). If this is correct we would read “And he (Jacob) fell on (Joseph’s) neck and he (Jacob) wept.”

30 Then Yisrael (Overcomes in God) said to Yosef (YHVH: Mercy adds), “At this time I am ready to die, after seeing your face in person—for you’re still alive!”

For years Jacob has been mourning his son Joseph in bitter depression and has been focussed on his own mortality in light of the loss of his favoured son. Now his talk of death takes on new meaning. Rather than dying in the bitterness of grief and loss, unwilling to go on in life, he instead looks forward to dying in the knowledge of God’s faithfulness, due to having seen his beloved son alive, Jacob himself is reborn.

31 Then Yosef said to his brothers and to his father’s household, “I’ll go up and tell Pharaoh (Great house), and say to him, ‘My brothers and my father’s household who were in the land of K’anaan have come to me. 32 The men are shepherds, for they’ve been men who handle livestock, who have brought their flocks and cattle and everything that they possess.’ 33 So when Pharaoh calls you and says, ‘What is your occupation?’ 34 you must say, ‘Your servants have been men who handle livestock since the time of our youth until now, both we and our fathers,’ so that you can live in the land of Goshen, because every shepherd is loathsome to the Egyptians.”

Joseph seems to be coaching his family on how to ensure that they will receive the fertile land of Goshen and at the same time keep themselves separate from the idolatrous Egyptian culture. Thus he urges them to emphasize the fact that they are shepherds, a profession the animal worshipping Egyptians despised. It is also possible however, that the Egyptians despised foreign shepherds in particular rather than shepherds in general.

By identifying themselves as foreign shepherds they were ensuring their possession of the land of Goshen for their herds and will be kept from future assimilation due to Goshen’s semi isolated location [Goshen was a fertile region in northeast Egypt, east of the Nile delta, which contained the country’s most fertile soil and is called the best of the land (Gen. 47:6)]. This in turn would keep their own worship practices alive and strengthen their devotion to HaShem. In this environment they would strengthen their bloodlines and multiply, growing from strength to strength.

Israel’s practical role as shepherd informed her spiritual growth and her identity as the sheep of the Shepherd over all nations, HaShem and His Messiah (Psalm 80:1; 23, Jer. 31:10). Shepherds are tasked with caring for and nurturing dependent animals, sheep are prone to wondering and in need of protection. Within this role the Israelites learned to identify their own shortcomings as the chosen sheep of HaShem, and their need to rely on Him completely. It is no surprise that the idea of shepherding was despicable to the Egyptians, who had slaves do this menial work and spent their days involved in less honourable pursuits such as, idolatry, political intrigue and occult practices, to name a few. 
It is possible that these events took place during the Hyksos reign 1680-1540 BCE. Which makes it unlikely that the Egyptian hatred for Shepherds is associated, as some claim, with the aftermath of the so called “Shepherd Kings” of the Hyksos (Syro-Palestinian invaders). Anyone caught dishonouring the Hyksos leaders of the time would have been dealt with severely. It is also clear from the text itself that the Pharaoh of our text shares the same dislike for shepherds as the rest of the Egyptian community. Therefore, he does not consider himself a “Shepherd King”, a title used in folk tradition long after the Hyksos period.

On the other hand, if these events took place at a later period in Egyptian history, it must be stressed that Egyptians had slaves who shepherded their own herds and flocks. Thus it seems likely, as previously stated, that their hatred was for foreign shepherds rather than for shepherds in general.
© Yaakov Brown 2017

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

44:1 Then he instructed the one over his household saying, “Fill the men’s sacks with as much food as they are able to lift and put silver in the mouth of each man’s sack. 2 Place my cup, the silver cup, in the mouth of the sack of the youngest, along with his grain and silver.” So he did as Yosef (YHVH: Mercy adds) told him.

The Targum Yonatan once again asserts that the “One over his house” is Manasseh.
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Joseph had sought to prove his brothers in many ways, during their first trip to Egypt and then during the meal he provided for them upon their return with Benjamin. However, he seems determined to seek confirmation of the brothers’ repentant spirit by placing them in a position where they will have to choose either to fight for a son of Rachel (Benjamin), or flee in order to save themselves.

The returning of the silver is of no real practical consequence, given that this has been done previously. However, each time Joseph returns the silver to his brothers he is leaving a clue to the ruse. After all, they had received 20 pieces of silver as his purchase price when they sold Joseph into slavery (37:18-28).

What makes this plot more convincing is the addition of the personal sacred item. The cup in question may have been similar in appearance to other sacred goblets used in divination and occult practices. It is clearly symbolic of Joseph’s authority and is an intimate object that touches the mouth: the domain of speech, food, kissing etc. It is obviously a cup he drinks from regularly.

3 In the morning light, the men were sent off, they and their donkeys. 4 They left the city and had not gone far, when Yosef said to the one over his household, “Arise, run after the men. When you catch up to them, say to them, “Why have you repaid ra’ah evil for good? 

“Get up, chase after the men while the fear of the city is still upon them.” -Tanchuma

Joseph was clearly using the awe of the city and the proximity of his power to help inspire fear in his brothers. If the one over Joseph’s house had waited until the brothers were outside of the city they may have felt that they were a safe distance away and simply made their escape.

The charge “Why have you repaid evil for good” is a heavy accusation in the culture of the Middle East. Hospitality is paramount and any suggestion that hospitality has been disrespected in any way is often seen as being a greater offense than petty crimes like stealing.

5 Isn’t this the one (cup) from which adonaiy my lord drinks? He even uses it to nachash y’nachash diligently observe by divination (observe a hissing snake). This is ha-reiotem the evil that you’ve fashioned!” 6 Thus he had caught up to them and spoken these words to them.

An ancient Jewish translation of the Tanakh called the Septuagint offers evidence that a second question “Why have you stolen my silver goblet?” was once included in the Hebrew text at the end of verse 4. This helps us make sense of the fact that the Hebrew “Kos” (Cup) is not used in verse 5.

The phrase “From which my lord drinks” is meant to inspire terror in the hearers. The cup of a king was sacred property and the stealing of it was a direct slight against the one in authority of the entire land of Egypt.

The use of the Hebrew “ha-reiotem” from the root “ra’ah”, meaning evil, is interesting. It is used twice in as many verses and carries the core meaning of the accusation against the brothers. First in verse 4 it is said “Why have you repaid ra’ah evil for tovah good?” Then again here in verse 5 we read “This is ha-reiotem the evil that you’ve fashioned”. When added to the double use of the Hebrew “Nachash” meaning “hiss, divine, snake, divination, observe diligently etc.”, the twofold ruse of Joseph is illuminated against the double sin of his brothers. They first threw him into a pit in order to kill him and then sold him into slavery. Joseph has thrown them into a pit (during their first visit to Egypt) and is now placing them in a position where the only means of saving the life of Benjamin and their own lives is to submit to slavery.

It is important to remember that the reference to divination does not mean that Joseph practiced divination. In order for Joseph to live and work in Egypt he must have possessed cultural items and objects of authority and items that others associated with Egyptian worship that were simply part everyday life for one who was associated with the Egyptian monarchy. All of this is a ruse. Later when Joseph claims to know things by divination he is simply playing a part. What is clear from the story of Joseph is that he was a devote worshipper of HaShem and it is therefore unlikely that he ever literally practiced divination, which is considered an act of rebellion against God. (Lev. 19:12; Numbers 23:23; Deut. 18:10-11).

7 They said to him, “Why are you saying these things my lord? Far be it from your servants to fashion such a thing as this. 8 Look, the silver we found in the mouths of our sacks, we brought back to you from the land of K’naan (humility, lowland). So how could we steal silver or gold from your lord’s house? 9 Whoever among your servants is found with it, let him die! And also, we’ll become my lord’s slaves.”

The first response of the brothers is an emotional one, charged with incredulity. However, they follow this with what is known in the Talmud as a kal vachomer [a.) a deduction from minor to major b.) by extrapolation we know; all the more so].

The brothers are so sure that none of them have stolen the goblet, that they proclaim a death curse over the thief and slavery for themselves if it is proven to be true. It is no coincidence that death and slavery were the very things that the brothers intended to inflict on Joseph.

10 “Now let it be according to your words,” he said. “He with whom it is found shall be my slave, and the rest of you shall be n’kiym clean (innocent, exempt).”

The one over Joseph’s house accepts the spirit in which the brothers have spoken but does not insist on a literal adherence to their oath. Rather he counters by proposing the enslavement of the guilty party who he knows to be Benjamin (Though not truly guilty). This is an additional test to prove the brothers. They are being offered the opportunity to leave the guilty party behind and save themselves. Joseph clearly believes that if his brothers still hold animosity toward the sons of Rachel that they will take the opportunity to be rid of Benjamin and escape Egypt with their lives intact. However, if they choose to stay and defend Benjamin, Joseph will know that they are truly repentant.
It’s interesting to note that the one over Joseph’s house says “He with whom it is found will be my slave”. This would be a preposterous thing for a servant to say. A slave may work under another slave but he is never the property of that slave. This lends credence to the idea that the one speaking here is Manasseh the son of Joseph who holds authority in Joseph’s house as his first born, and is therefore qualified to speak this way.

11 Then each man hurriedly lowered his sack to the ground and each man opened his sack. 12 He searched them beginning with the eldest and finishing with the youngest, and the cup was found in Benyamin’s sack. 13 Then they tore their clothing, and each one loaded up his donkey and they returned to the city.

The speedy response of the brothers shows their belief in their innocence. The man over Joseph’s house searches methodically from eldest to youngest so as to make it appear that he has no idea where the cup might be.

According to the Midrash the brothers were being punished measure for measure. Just as they had sent Joseph’s blood stained coat home to Jacob and he had torn his garment in grief, so too they were tearing their garments at the thought of Benjamin’s slavery and the affect that it would have on Jacob. The tearing of garments is a significant Hebraic sign of grief over a lost loved one. The brothers were grieving, not only for Benjamin and Jacob but also for the potential death of the burgeoning nation of Israel.

14 When Y’hudah (Praise) and his brothers entered Yosef’s house, he was still there. They fell to the ground before him. 15 “What’s this deed you’ve done?” Yosef said to them, “Didn’t you know that a man like me can discern by divination?”

Joseph’s allusion to divination is obviously part of the ruse. The phrase “A man like me” is intended to promote his Egyptian disguise and affirm his power over them. Joseph is a devote worshipper of HaShem and does not practice divination.

This is now the second time Joseph’s first dream has been fulfilled (Gen 37:9). Hebrew prophecy has a cyclical nature and is often fulfilled multiple times.

16 Then Y’hudah said, “What can we say to my lord? What words can we speak? How can we justify ourselves? Ha-Elohiym The God has exposed the iniquity of your servants’. We are now my lord’s slaves—both we as well as the one in whose hand the cup was found.”

Though Judah knows that he and his brothers are innocent (Perhaps with the exception of Benjamin), He doesn’t attempt to defend himself, nor does he place the blame on Benjamin. Instead he says, “The God has exposed the iniquity of your servants (plural)”. Judah is clearly making confession concerning the brothers’ greater sin of selling their brother Joseph into slavery.

17 But he said, “Far be it from me to do this. The one in whose hand the cup was found—he will be my slave. But you, go up to your father in peace.”

Joseph pushes Judah further by saying “The one in whose hand the cup was found—he will be my slave. But you, go up to your father in peace.” This is his final proving of his brothers. Will they take the opportunity to finally be rid of Rachel’s sons? Or, will they show true repentance and join themselves to Benjamin in brotherly loyalty and honour.

(Parashat Vayigash) And Draw Near
18 Then Y’hudah approached him and said, “I plead for your pardon, my lord. Please let your slave say a word in my lord’s ears, and don’t be angry with your slave, since you are like Pharaoh (Great House). 

The Hebrew phrase “Va-Yiggash,” translated here as “approached” also appears in the introduction to Avraham’s petition on behalf of the righteous of Sodom (Gen. 18:23). There are also similarities between Judah’s petition and that of Moses on behalf of Israel at Sinai (Exodus 32:9-14). However, while his offer is substitutionary, unlike Moses, Judah is not without guilt.

Judah knew that his petition to trade places with Benjamin might be seen as letting Benjamin off the hook and therefore could be offensive to the Egyptian ruler (Joseph). Judah also intended to remind the viceroy (Joseph) of the fact that he had requested Benjamin’s presence despite the protests of the brothers. This is why he asked that the viceroy (Joseph) not be angered by what he was about to say. This self-sacrificing stance of Judah shows his strength of conviction and his willingness to be held accountable before God for his sin.

19 My lord asked his servants saying, ‘Do you have a father or a brother?’ 20 So we said to my lord, ‘We have a father who is old, a child born to him in his old age is katan little. Now his brother is dead, so he is the only one of his mother’s children left, and his father loves him.’ 21 Then you said to your servants, ‘Bring him down to me so that I can look at him.’

There is no problem with the description of Benjamin using the Hebrew katan, meaning little, small, young etc. Judah’s words are referencing what was said during their last visit and it is likely that enough time had passed since the brothers last came to Egypt for Benjamin to have matured in size and appearance. Benjamin is at least 20 years old when these events take place, given that Joseph is now approximately 40 years (Gen. 37:2; 41:46, 53).

By reminding Pharaoh’s viceroy (Joseph) of his passed enquiries, Judah appears to be calling attention to the obvious inconsistencies in the events leading up to the discovery of the cup. Implicit in his recounting of events is his belief that something is not right with the situation that has arisen.

22 But we said to my lord, ‘The boy cannot leave his father. If he were to leave his father, he would die.’ 23 Then you said to your servants, ‘Unless your youngest brother comes down with you, you won’t see my face again.’ 24 “Now when we went up to your servant, my father, we told him my lord’s words. 25 Then our father said, ‘Go back, buy us a little grain for food.’ 26 So we said, ‘We won’t go down unless we have our youngest brother with us—then we’ll go down. For we won’t see the man’s face unless our youngest brother is with us.’ 27 “Then your servant my father said to us, ‘You yourselves know that my wife bore me two sons. 28 One went out from me, so I said, “He must have been torn to shreds,” and I haven’t seen him since.
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Verses 27-28 further illuminate the communication between Jacob and his sons which was recorded in Gen. 43:6-7. The Torah is often brief in one place and expansive in another. This kind of illuminated repetition helps the reader to retain small details that might otherwise be forgotten.
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29 And if you also take this one away from before me and an accident happens to him, then you’ll bring my grey hair down to the evil of Sheol.’ 30 “Now if I come to your servant my father and the boy isn’t with us, since his v’nafsho soul life is bound to his b’nafsho soul life, 31 when he sees that the boy is no more, he’ll die. Then your servants will bring the grey hair of your servant our father down to Sheol in grief. 

The use of the Hebrew “nephesh”, meaning soul life, denotes a strong intimate relational connection between Jacob and Benjamin. The same word is used in 1 Samuel 18:1 where it describes Yonatan’s friendship with David.
Judah is unwittingly accusing the viceroy of Egypt (Joseph) of killing his own father. Thus Joseph is emotionally challenged within his own ruse.

32 For your servant became surety (An exchange) for the boy with my father when I said, ‘If I don’t bring him back to you, I will bear the blame before my father all my days.’ 33 So now, please let your slave remain as my lord’s slave in the boy’s place, and let the boy go up with his brothers. 34 For how can I go up to my father and the boy is not with me? Otherwise I would see the va’rah evil that would come upon my father!”

With a contrite heart Judah offers himself as a slave to the viceroy (Joseph), not knowing that the man who stands before him is the brother he had once sold into slavery. This is a wonderful prophetic allegory for the ethnic people of Israel and her redemption through Messiah at the end of the age. Joseph is a type for the Mashiyach and Judah is the name under which ethnic Israel would one day be conjoined. Thus, just as Judah and his brothers sold Joseph into metaphorical death, so too Israel sold Yeshua into death. But the story doesn’t end there. The day is coming when like Judah, the ethnic Jewish people will come with contrite hearts and gaze upon the One Whom we have pierced, and in repentance through the sacrifice of Yeshua the entire remnant of ethnic Israel will be saved (Romans 11).
 
© Yaakov Brown 2017

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

​42:1 Now Yaakov (Follows after the heel) ra’ah learned (saw, perceived) that there was grain in Mitzrayim (Egypt: double distress), so Yaakov said to his sons, “Why are you looking at each other?” 
 
Seder Olam says that it wasn’t until the second year of the famine that Yaakov sent his sons down to Egypt.
 
The Hebrew shever (grain) can be read sever (hope). It is understood that the original Hebrew text was without nikkud (vowel markers added by the Massorites). This means that the character shin could be read as sin and potentially alter the meaning of the word, providing that the meaning fits the context. Rashi concludes therefore, that the phrase “Yaakov saw that there was grain in Egypt” should read “Yaakov saw that there was hope in Egypt”. We need not chose one over the other. The former is practically true and the latter, spiritually true.
 
Note that this account begins by using the name Yaakov the individual.
 
The Hebrew, “Lamah tit’rau” (Why are you looking at each other), means: “Why are you excusing your inaction by looking to someone else to do something about it, when you know you are capable of doing something about it yourself?” Alternatively “Why do you make yourself conspicuous?” (Taanit 10b; Rashi).
 
This is why the Brit HaChadashah (The New Covenant) says, “If anyone knows the good he should do and does not, to him it (is accounted) sin” –Yaakov (James) 4:17
 
2 Then he said, “Hinei Behold! I’ve heard that there’s grain in Mitzrayim (Egypt: Double distress). Go down there and buy some grain for us there so that we’ll live and not die.”
 
The phrase “So that we’ll live and not die” while referring to the immediate future, can also be understood as a remez (hint) of what is to come in the days of Yisrael’s deliverance from slavery in Egypt. Meaning that Yisrael’s suffering and bondage is a prerequisite to her redemption. This is yet another picture of the Gospel of our Messiah at work in the story of Yisrael. In fact it is true to say that (within the sin affected world), without suffering there can be no redemption.
 
3 So Yosef’s (YHVH: Mercy adds) brothers went down, ten of them, to buy grain from Egypt. 4 But Benyamin (Son of my right hand: strength), Yosef’s (YHVH: Mercy adds) brother, Yaakov did not send, for he said, “Lest he encounter ason mischief, evil, harm, hurt.”
 
Some ask why ten of the brothers had to go to Egypt. Sforno explains that Yosef had decreed that no one could buy more food than was needed for a single household. The Midrash suggests that Yosef had imposed this restriction upon each person who came to buy grain so as to assure that all of his brothers would have to come down to Egypt to buy an allotted portion of grain for each of their households. Thus fulfilling the prophecy of his dream.
 
It is worth noting that according to Divine justice and practical protection, Benyamin is kept from the torment and adversity his brothers would face prior to Yosef revealing himself. This is because Benyamin played no part in causing Yosef’s suffering. Spiritually speaking we might say that this is yet another picture of the Messiah, as if God were saying, “The Son of my right hand alone is without guilt”.
 
The use of the Hebrew ason infers that Yaakov suspected that Yosef’s brothers had harmed Yosef because of their hatred of him. He also feared that because of the brothers’ animosity toward the favoured sons of Rachel (Sons of Yaakov’s old age), that they might do harm to Benyamin also.
 
Of course, ten is a number of completion. Therefore, this is also symbolic of the completion of Yosef’s rise to power and of the first stage in Yisrael’s journey toward freedom from both physical and spiritual bondage.
 
5 The sons of Yisrael (Overcomes in God) went to buy grain among the others who were coming, because the famine was in the land of K’naan (Lowland, humility). 
 
Note that the story continues here under the name Yisrael, meaning the sons of the nation Yisrael rather than the individual Yaakov.
 
6 Now Yosef (YHVH: Mercy adds) was the master over ha-aretz the land. He was the provider of grain for all the people of ha-aretz the land. 
 
It seems that this verse is meant to indicate that Yosef had watchers throughout the land whom he had instructed to keep a look out for his brothers. The Midrash says that Yosef, knowing his brothers would eventually have to come for grain in Egypt, had kept only one storehouse open so that he could monitor it personally and thus spot his brothers when they arrived.
 
Alternatively, according to Rashi, Yosef interviewed every national group and then delegated their care to his subordinates according to each group’s needs.
 
7 Then Yosef’s (YHVH: Mercy adds) brothers came and bowed down to him with faces to the ground. When Yosef saw his brothers, he recognized them, but he made himself unrecognizable to them. Then he spoke harshly and said to them, “Where have you come from?”
“From the land of K’naan (Lowland, humility)” they said, “to buy grain for food.”
 
Though it had been at least 13 years since Yosef had seen his brothers we must remember that they had been older than him at the time of his sale into slavery, and that males older in age tend to maintain a certain continuity of appearance whereas a young man (as Yosef had been) would have undergone a more dramatic growth period from 17 to 30 years of age and thus may have changed significantly in appearance. Therefore, it seems logical that though his brothers were immediately noticeable to him, he was not easily identifiable. We can add to this the fact that they were expecting to find Yosef a slave, providing he were still alive. In addition, Yosef was not arrayed in common clothes. He was wearing the garments of royalty and probably had a shaved head and Egyptian chin beard, both customs being contrary to the ancient Hebrew style of grooming.
 
We know from the following verses that one of the ways Yosef disguised himself was to use an interpreter, thus giving the impression that he did not speak Hebrew.
 
Based on the events that follow we can interpret Yosef’s actions as a well thought out pretence intended to direct circumstances toward the fulfilment of his dreams. His harsh speech is meant to initiate events that will eventually bring his entire family to Egypt so as to save them from starvation and poverty.
 
The phrase “To buy grain for food” tells us that the brothers believed it to be impossible to use the grain as seed for sowing as long as the drought and famine continued. It also indicates that they had run out of their own grain supplies for planting and were now so desperate that they were at the point of starvation and needed food immediately.
 
8 Though Yosef recognized his brothers, they did not recognize him. 9 Then Yosef remembered the dreams he had dreamed about them. He said to them, “You’re spies! You’ve come to inspect the er’vah nakedness (undefended places) in the land.”
 
It is after remembering his dreams that Yosef further manipulates his brothers’ circumstances. He is looking for a way to bring his entire family to safety. This pretence is one born of trust in God, the One who had given him his dreams. There are times when harsh words are words of love, and times when gentle words are evidence of a failure to love.
 
Kli Yakar notes that Yosef uses the accusation of spying in order to keep the brothers from seeking out Yosef while they were in Egypt. Given the opportunity to investigate Yosef’s whereabouts they may have gleaned information about a Hebrew slave who had risen to power in Egypt. This in turn may have adjusted the outcome of events. Whereas by being accused of spying, they would not be allowed to move freely throughout Egypt.
 
Yosef’s first dream called for all eleven of his brothers to bow to him. Therefore, he must arrange for this to happen. Only then could his second dream find its partial practical fulfilment. Meaning, the only way his mother could bow before him is at the resurrection. Thus the complete spiritual fulfilment of Yosef’s dream would be at the resurrection and acts as an allegory for the bowing of the tribes of Yisrael before the Messiah, for Whom Yosef is a type.
 
10 “No, my lord!” they said to him. “Your servants came to buy grain as food. 11 All of us are the sons of one man. We’re being truthful. Your servants have never been spies.”
12 “Not so,” he said to them. “Rather, you’ve come to see the er’vah nakedness (undefended places) in the land.”
 
Though they are unaware of it, in both a practical and prophetic sense the phrase “All of us are the sons of one man” includes Yosef, the one they’re speaking to.
 
It seems that the brothers employed this phrase in order to appeal to common sense. It is unlikely that a people would send all or even the majority of their fighting men to spy out a foreign power. It is standard spying practice to send only a selection of men so that they might travel light and go unnoticed.
 
It seems likely that Yosef continued to challenge them in order to get information out of them about Benyamin and Yaakov. Yosef may have been concerned that they had treated Benyamin poorly because he was also a son of Rachel. Their answers would indicate to Yosef whether they were worthy of redemption.
 
13 But they said, “We your servants are twelve brothers, sons of one man in the land of K’naan. V’hinei And behold, the youngest is with our father today and the other one we are without.”
 
The brothers seem to be answering an unrecorded question, indicated by the recounting of their story to Yaakov in Genesis 43:7, where they say “The man asked us directly about our condition and our family saying ‘Is your father still alive?’ and ‘Do you have another brother?’”
 
The brothers tactfully use the phrase “The other one we are without”. Thus they keep the reasons for the missing brother secret rather than showing themselves to be of poor character.
 
Sforno suggests that by speaking so freely about their family they were attempting to prove themselves trustworthy because all that they were saying was easily verifiable.
 
14 Yosef said to them, “It’s according to the words I spoke to you when I said, ‘You’re spies.’ 
 
Yosef pretends to be unimpressed by the words of his brothers and reemphasizes his belief in their guilt, but offers them a way to prove their innocence, and bring his brother Benyamin to him.
 
15 By this you’ll be proved, scrutinized and tested: by the life of Pharaoh (Great House), you’ll not leave from here until your youngest brother comes here! 16 Send one from among yourselves to get your brother, while you remain confined, in order to prove your words, to see whether the truth is with you. If not, by the life of Pharaoh, you’re spies!”
 
The proof of their innocence will be Benyamin’s physical presence in Egypt. Thus all their other claims will be considered true.
 
Yosef’s use of language strengthens his disguise. He is making oaths (Of pretence) using Pharaoh as the deity before which the oath will be held accountable. This causes him to appear to them as a typical heathen Egyptian.
 
The following verses seem to indicate that none of the brothers were willing to volunteer to go. Perhaps because to travel alone would be dangerous, or because they believed Yosef to be an unreasonable ruler who would not keep his word.
 
17 So he put them together in prison for three days.
 
The three days in prison reflect the death and resurrection of the cupbearer. This is also a remez hinting at the death and resurrection of the Messiah Yeshua, Who will come out of Yisrael and through His own imprisonment and freedom will deliver her from death.
 
18 Then Yosef said to them on the third day, “Do this and you will live. Ha-Elohiym the God, I am in awe of. 19 If you’re being truthful, let one of your brothers remain as a prisoner in the guardhouse where you’ve been, while you, go and bring grain for the hunger in your homes. 20 And bring me your youngest brother, so that your words can be verified—and you won’t die.” So they did.
 
Seeing that none of the brothers had volunteered to go, Yosef offered a more palatable solution.
 
Using the name of the brothers’ own God in reference to his offer, Yosef sought to sooth their fear somewhat.
 
We notice that even with the offer of freedom for the nine, he still had to select the one who would stay. This denotes great fear on the part of the brothers.
 
Notice that they have been confined in the guardhouse, just as Yosef was. He had put them in the prison of the upper class rather than placing them under confinement in the harsh conditions of the prisons of the common people.
 
21 Then each man said to his brother, “We’re truly guilty for our brother. We saw the distress of his soul when he begged us for mercy, but we didn’t listen. That’s why this distress has come to us.”
 
This is an honest and sincere admission of guilt. This is confession, an acknowledgement of sin.
 
22 Reuven (Look a son) answered them saying, “Didn’t I tell you, ‘Don’t sin against the boy’? But you didn’t listen. Now, see how his blood is now being accounted for.”
 
Reuven continues to believe that the other brothers have killed Yosef and thus speaks of the blood guilt that murderers carry.
 
23 They did not know that Yosef was listening, since there was an interpreter between them. 
 
The presence of an interpreter gives strength to Yosef’s disguise while allowing him to hear the brothers’ responses.
 
According to the Midrash, the interpreter was Manasseh Yosef’s firstborn son (Rashi).
 
24 He turned away from them and wept. When he turned back to them and spoke to them, he took Shimeon (Hears) from them and tied him up before their eyes.
 
It seems that at least in part, Yosef’s tears were due to his having heard his brothers admit their wrong doing.
 
Shimeon is the appropriate choice of hostage because he is the second born son of Leah (Gen. 29:31-33) just as Benyamin is the second born son of Rachel. This is a clue to Yosef’s identity that his brothers were unable to see due to their distress.
 
Rashi suggests that Shimeon is chosen because of his hot temper as evidenced by he and Levi’s raid on Shechem. Thus Yosef can be sure Shimeon and Levi (Gen. 34:25-26) will not develop some foolish plot to retaliate.
 
Yosef continues the harsh performance by treating Shimeon roughly before them.
 
25 Then Yosef gave orders to fill their bags with grain, return each man’s money to his sack, and to give them provisions for the journey. So it was done for them. 26 Then they loaded their grain on their donkeys and left from there. 
 
Yosef’s actions in returning the money seem to be intended to incite further fear and give the brothers a greater motivation for repentance.
 
27 As one of them opened his sack to give fodder to his donkey at the encampment, he saw his money—behold, it was at the top of his bag. 28 So he said to his brothers, “My money has been returned! Look, it’s in my bag.” Their hearts sank. Trembling, each one turned to his brother and said, “What is this that God has done to us?”
 
Knowing that Yosef kept accurate records, the brother who opened the sack at their first encampment was rightly afraid. Rashi suggests that this was Levi.
 
“What is this that God has done to us?” is yet another admission of guilt and an acknowledgement of the Judge of the Universe, God of Yisrael. The brothers saw the returning of the money as a plot by the Master of Egypt to enslave them. Thus they saw it as a just retribution from God for what they had done to Yosef.
 
29 When they came to their father Yaakov, in the land of K’naan (Lowland, humility) they told him all that had happened to them, saying, 30 “The man, the lord of the land, spoke with us harshly, and took us as spies of the land. 31 But we said to him, ‘We’re honest. We’ve never been spies. 32 We are twelve brothers, sons of our father. One is no more and the youngest is with our father today in the land of K’naan.’ 33 Then the man, the lord of the land, said to us, ‘By this I’ll know if you’re being truthful: leave one of your brothers with me. As for the hunger of your homes: take and go! 34 Then bring your youngest brother to me, so that I may know you are not spies, but you are telling the truth. I’ll give you back your brother and you can move about freely in the land.’”
 
In recounting their ordeal the sons of Yaakov keep certain facts from him in order to spare him unnecessary concern. They know he is old and still grieving the loss of Yosef. Therefore, they don’t include their three day imprisonment, nor do they convey the very real threat of slavery or the possible execution of Shimeon.
 
35 Now as they were emptying their sacks, v’hinei behold, there was each man’s bag of money in his sack. When they saw their money bags, they and their father, they were afraid.
 
The fear of the brothers was due to their guilt, but the fear of Yaakov was for his sons, for Shimeon and ultimately for Benyamin. The brothers may have concluded that the money left in the one sack discovered on the way might have been an oversight on behalf of one of Pharaoh’s officials but the money found in all their sacks was evidence of an intentional plot to accuse them.
 
36 Then their father Yaakov said to them, “You’ve made me childless! Yosef is no more. Now Shimeon is gone, and next you’ll take Benyamin! Everything is against me!”
 
One wonders at how the sons of Yaakov may have felt at hearing their father’s words? It is because he is without Yosef and may soon be without Benyamin, that Yaakov considers himself “childless”. Though Shimeon is included as collateral damage, this is none the less a slight against all ten brothers.
 
37 Then Reuven (Look a son) spoke to his father, saying, “You can put my two sons to death if I don’t bring him back to you. Put him in my hand and I—I will return him to you.”
 
Reuven continues to seek restoration over his defilement of his Father’s wife. Here he offers the lives of his own sons in an attempt to prove his repentance, both in regard to his sexual sin and his part in the mistreatment of Yosef. This is however, a weak gesture because regarding the Hebrew consciousness the sons of Reuven are also considered the sons of Yaakov.
 
38 But he said, “My son will not go down with you—for his brother is dead and he alone remains. And if he should encounter ason mischief, evil, harm along the way you’re going, you’ll bring my grey hair down to Sheol (Place of the dead) in grief.”
 
As part of his response Yaakov again insinuates that the brothers are guilty of mischief relating to Yosef: “if he should encounter mischief, evil, harm along the way you’re going”.
 
The Hebrew Sheol (meaning place of the dead and not the grave, which is kever, an entirely different Hebrew word referring to the tombs of Yisrael which are above ground), again affirms the ancient Hebrew belief in the afterlife, spent in one of two places within Sheol: The bosom of Avraham (Gan Eden: Paradise) or Gehinnom (Torment). Whereas the grave (Kever) was above the earth, Sheol is a spiritual place indicated as existing below. This is because symbolically speaking, God’s throne is above, and death, the result of sin, is distinguished from God as being below.
 
Yeshua illuminates the first century Jewish understanding of the temporal afterlife in the parable of Lazarus and the rich man (Luke 16:19-31). The only parable where Yeshua employs proper nouns (names). This is because the parable is a true account regarding specific individuals and is intended to convey the reality of that which follows death: torment for the wicked and peace for the righteous. Sheol is a temporal holding place within time and space that precedes the final judgement, at which point the righteous will enter into the Olam haba (World to come) and the wicked into eternal punishment. Thus the Olam haba (World to come) follows Avraham’s bosom after the judgement and Eternal punishment (The fiery abyss) follows Gehinnom after judgement (Rev. 3:12; 20:10; 21:1-8).
 
 
© Yaakov Brown 2017