Philosophy over thinks itself into oblivion and theology presumes to illuminate hidden things: both are the constructs of human wisdom. In our search for the profound we have become enamoured by our own counsel and have manifested dark deeds. We think ourselves unseen and unknown but we are seen, we are known. Introduction:
This chapter collects three distinct poetic warnings concerning Jerusalem, Judah and her inhabitants, each section describing a people worthy of punishment and each one ultimately prophesying salvation for Judah. Each section of chapter 29 describes Judah in a unique way:
Against this is the description of God’s character, revealed in three unique ways as a response to the identity, stubbornness and unworthiness of His people:
Therefore:
Isa 29:1 Oy Grief, hope, heart wrenching woe, Ariyeil (Piercing Lion [image of a lion] gatherer of God or hearth of God), Ariyeil, the city encampment of David (Beloved) [the city David besieged]! Consuming year upon year chagiym festivals, [Regaliym, Aliyot], (going up feasts), festival sacrifices as they come around [are killed, cut off]. Ariyeil is a poetic name for Jerusalem, the city of David. This is qualified by the phrase “city encampment of David” and by the text of Ezekiel 43:15-16, where the prophet uses the Hebrew words Harel and Ariyeil to describe the Temple Mount and the Altar of sacrifice in Jerusalem within the context of restoration. Ezekiel figuratively calls the altar of burnt sacrifice Ariyeil “Lion of God”. Ariyeil is used to describe the altar because of the continuity between the devouring lion and the devouring fire upon the altar. This has great prophetic significance with regard to the use of figurative language in the scroll of Isaiah. In the previous chapter Isaiah uses the personification of the even stone to depict the coming Messiah, now he illuminates the difference between a false altar/Messiah and the legitimate altar/Messiah. The altar that sheds the blood of animals in idolatrous syncretism will be replaced by the altar on which eternal atonement will be made for Judah, Benjamin and all the house of Israel. It is right then that we understand the connection between the altar, the Temple mount, the Lion of God, and our King Messiah Yeshua, the Lion of Judah. The Targum of Yonatan also understands the name Ariyeil to refer to the altar of burnt offerings in Jerusalem: “Woe, altar, altar, which was built in the city where David dwelt;” Ariyeil is a contraction made up of Ariy (lion, or image of a lion, gatherer of food) and El (God, gods, judges). The association of the lion with the tribe of Judah stems from the blessing of Joseph over Judah in Genesis 49:9. The Hebrew root arah, meaning to pluck, gather, pierce, is the basis for the word Ariy, lion, gatherer. In one sense Ariyeil means “a picture of the Lion, gatherer of God”: thus in this context it is a representation of the Lion of Judah Who is yet to come. This understanding invokes an even greater sense of woe because the city and her people bear the name of HaShem’s Messiah and thus represent His character, and yet they have lived in a way that dishonours and misrepresents the character of God and His Messiah. The alternate reading, “The city David besieged” is a reference to David’s victory over the heathen Jebusites whom he conquered in c.1010 BCE (BC) [2 Samuel 5; 1 Chronicles 11]. The final clause “festival sacrifices come around [are killed, cut off].” Can be understood to mean either that the festival sacrifices will continue right up until Jerusalem comes under siege or that the festival sacrifices will cease completely. “the festivities will cease” -Targum Yonatan (2nd Century CE) Isa 29:2 And yet I will constrain, distress Ariyeil (Piercing Lion [image of a lion] gatherer of God or hearth of God), and there will be mourning and sorrow: and she shall become to Me Ariyeil (Piercing Lion [image of a lion] gatherer of God or hearth of God). "and I will distress the city where the altar is, and it shall be desolate and empty; and it shall be surrounded before me with the blood of the slain, as the altar is surrounded with the blood of the holy sacrifices on a solemn feast day all around;'' -Targum Yonatan (2nd Century CE) Historically speaking this distress came in 701 BCE with the siege of Jerusalem by the Assyrians. It could also be suggested that this prophecy has been fulfilled over and over again throughout Israel’s history, and that it is yet to be fully filled. This verse encapsulates the very essence of the Gospel (Good News) of God. God disciplines the ones He loves (Proverbs 3:12; Hebrews 12:6). Thus, the verse begins with distress being brought against the prideful people that bear God’s name and are witness to His altar of blood covering. The people respond in the appropriate way in repentance, mourning and sorrow over their sin, and as a result they return to God and become a true representation of His love for humanity. The false altar becomes a true altar, and the one who gathered idolatries becomes a gatherer of men. She shall become to me a gathering lion of God and a keeper of the altar of salvation. Isa 29:3 And I will camp against you surrounding you, and will lay siege against you with a mountain, and I will raise siege-works against you. Notice that God Himself will camp against Jerusalem. This is of course in reference to the siege of the Assyrians, who are described figuratively as a mountain, meaning that they will appear to be an unconquerable foe raising walls against Jerusalem’s walls. It can also be applied to the final Roman siege of Jerusalem which occurred at a much later date: its final fulfillment is still yet future. In a spiritual sense it is God Himself who comes against Jerusalem in order to discipline her for her own good. Isa 29:4 And you will be brought down, speaking from the ground, and dust will meet your mouth’s utterances, and it has come to pass that like the keov water skin (one who evokes the dead), your voice will be a dusty utterance, nothing more than a gurgling whisper. This verse is rich with Hebrew cultural idiom and metaphor which makes it difficult for the English mind. It begins with a metaphor of humility. The proud are brought so low that their speech is hampered by the dust in their mouths. The Hebrew ov meaning “water skin” is sometimes used figuratively to describe the hollow mumbling of a medium who consults the dead. There is however no mention of dead spirits in the Hebrew. The Hebrew may infer the idea of a familiar spirit, that is a demonic spirit and its mutterings, but no more than that. The many English translations that render this clause as “ghosts from the earth” are at best appeasing superstition and at worst completely misleading the reader. Isaiah has used similar language in the past (Isaiah 8:19). The humility described here refers specifically to the submissive language of Hezekiah to Sennacherib, and his messengers (2 Kings 18:14). Isa 29:5 And it has come to pass like fine dust are your many strangers, and like chaff that passes away will be the many terrifying ones: and it has come to pass in an instant, suddenly. Once again the text prophecies the coming Assyrian siege and subsequently the many sieges of Jerusalem throughout the ages, culminating in the final siege of Revelation. The sudden destruction of the Assyrian army by the Malakh HaShem Angel of the Lord during its siege of Jerusalem is recorded in 2 Kings 19:35. We note however that the siege will cease in an instant at the visitation of HaShem, and the enemies of Hashem and His people will be blown away like the dust or the worthless chaff which is removed from the grain at harvest time. While this image alludes to the Assyrian siege it is equally applicable to all of Israel’s historical enemies and to the latter days. Isa 29:6 Beside you will be HaShem (YHVH: Mercy) Tzevaot (of hosts) Who goes to war, with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire. The Malakh Hashem Angel/Messenger of the Lord Himself visited destruction on the Assyrian army: in the latter days He will act against the enemies of God and Israel (ethnic-religious). It is Mercy (YHVH) Who goes to war for Israel’s sake, a mighty storm, quaking the earth, a flame of devouring fire. The storm is the turmoil that God will bring against those who put His people in turmoil, and the devouring flame is the righteous judgement of God upon the wicked. Isa 29:7 And it has come to pass that the multitude of all the nations that fight against Ariyeil (Piercing Lion [image of a lion] gatherer of God or hearth of God), all the siege works and those who fight against her, and that distress her, shall be like a dream, a night vision. The Assyrian army was dealt with overnight as if Israel had only dreamed of the siege (2 Kings 19:35). Those that fight against redeemed Israel (ethnic-religious: the gathering lion of God) will be gone in an instant as if they had been nothing more than a dream or a passing vision. Thus, In Messiah, Israel’s eternal reality will surpass the temporal dream of the sin affected world. Isa 29:8 And it has come to pass like a hungry one who dreams and hinei behold, now he eats but awakens, and naf’shu his soul (existence) is empty: or as when a thirsty man dreams and hinei behold, now, he drinks but he awakens, and, hinei behold, now, he is faint, weary, weak and naf’shu his soul (existence) thirsts: so will the multitude of all the nations be, that fight against Har mount Tziyon (Zion: Parched Land). The nations have always sought the land of Israel, Jerusalem and the Mountain of God to satisfy their lust for power, their hunger for riches and their desire to become gods. However, like a man who dreams he has eaten and awakes hungry, the enemies of God and Israel will be left wanting, and awaken to judgement. This is why the Hebrew text says “so will the multitude of all the nations be, that fight against Har mount Tziyon”. Notice that they have not come against Israel alone but rather they have sought to take the Mount of HaShem, the place where HaShem has placed His Name. This is true today, the mosque of the moon god Allah sits as a desecration atop the Temple Mount, defiling the place where God has Placed His Name. This mosque, and the false religion and nations it represents will one day be torn down and forgotten like a faded dream, and in an instant the Mountain of the Lord will be united with the eternal Jerusalem of the heavens. Isa 29:9 Wait, and be astounded; your eyes smeared over, and blinded: they are drunk, but not with wine; they stagger, but not with strong drink. “Wait” means pause and consider, ready yourselves to be astounded by the work of God. “be astounded” is also a call to wake out of stupor. The poetic Hebrew image of eyes being smeared over has become a prophetic refrain for the people of Judah and Israel. Yeshua counteracted this symbolically when He healed the blind man, spitting into the dirt and making a mud poultice which He smeared over the blind man’s eyes. After the mud washed away in the pool of Siloam (sent) the man began to see, both physically and spiritually (Yochanan 9:5-7). These words continue to be spoken to the people of Judah and Zion. Their drunkenness and staggering is spiritual, they have been given over to their own pursuit of vain religion and idolatry. Isa 29:10 For poured out upon all of you is HaShem’s (YHVH Mercy) Ruach Spirit, Wind of tardeimah deep sleep, trance, and He has closed your eyes: the prophets and your rulers (heads), ha-choziym the seers He has kisah covered, hidden, concealed, overwhelmed. The Targum Yonatan reads: "the prophets, and the Scribes, and the teachers that teach the law.'' Yeshua reminds His hearers: “And Yeshua said, ‘For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.”-John 9:39 The deep hypnotic sleep tardeimah is also born of the work of God’s Spirit in Genesis 2:21; 15:12; 1 Samuel 26:12. It is a state of physical unconsciousness best likened to that of an anaesthetised patient. The title ha-choziym (The Seers) is used in addition to the nevi’iym (Prophets) and rosheiychem (Heads, Rulers), in order to emphasise the blindness that has resulted from the closed eyes of Judah’s secular and spiritual leadership. Israel’s blindness is a temporary act of mercy perpetuated until the fullness of the nations have received God’s Messiah. Make no mistake, Messiah will deliver His people, ethnic-religious and remove their blindness. The day is coming soon when all ethnic-religious Israel will come to faith in Messiah Yeshua and be healed of her blindness and redeemed unto eternal life (Romans 11). Isa 29:11 And it has become to you all chazot visions ke’divreiy of all of the words, essence, of ha-seifer the book that is sealed, which is given to one that yodeia knows, ha-seifer the book to say, “Read this aloud, I plead with you:” and he says, “I’m unable to because it (he) is sealed:” The chazot (visions, seeing) of all the divreiy (From D’var: Word, Essence, Thing, Substance [John 1]) of ha-seifer (The Book), can be understood either to refer to the Torah, which was complete at this point in Israel’s History, or to both the Torah and the words of Israel’s prophets up to this point in Israel’s history, or specifically to the words of Isaiah’s prophecies, which, although they have been spoken aloud in the hearing of the people, have none the less been ignored and are therefore, in a sense sealed up and unfathomable from the perspective of those who are choosing to wilfully reject God’s word spoken by His prophet. The Targum of Yonatan understands the divreiy (words, essence etc.) to refer to Isaiah’s prophecy: ‘And all the prophecy shall be unto you as the words of a sealed book, which if one gives to a man that is learned, saying, "Read this now";' then he shall answer, "I am not able, because it is sealed."’ If “The Book” refers to the Torah, then it is given to one who knows it, and he is instructed to read it aloud, only to discover that he doesn’t comprehend its meaning: thus it is as if it were sealed. The idea of reading the Torah aloud before the people is one that invokes national repentance. The prophet Ezra reads the Torah aloud to the people at a much later date in Israel’s history following her return from exile in Babylon (Nehemiah 8). The priests and teachers of the law among Judah are being asked to warn the people by reading the Torah aloud to them. However, the one who knows (Or should know) the book responds by saying, “I’m unable to because it is sealed”. We know that the Torah was not sealed but made available to Judah and Israel. We also know that Isaiah’s prophecies and indeed the prophecies of all the prophets up to that point had been proclaimed to all the people in order to give them just warning. Therefore, the Hebrew chatum (sealed) must refer to the inability of the learned ones to comprehend both the Torah and the prophets, Isaiah included, and not because the words were literally sealed or inaccessible. A seal or seals usually include an identifying mark of the one who made them. In the case of a king or priest that mark would denote his authority and would act as a sign to those who received the scroll or book. Only those who are approved by the king or priest would be allowed to break the seal or seals. In the present context the rulers, prophets, priests and seers of Israel are unable to open the book because they are not in right relationship with the King of kings HaShem. Isaiah is a messenger, sent to deliver a sealed scroll to Judah, the tribe from which Israel received her kings, however, Judah did not recognize the seals of her God and King and were therefore, unable to open the scroll and receive the warning and the promises that were written within. In many ways this text prefigures the sevenfold sealed scroll of Revelation 5. Though at that later period in history the scroll of Revelation 5 can be seen to contain (at least chronologically speaking) a greater number of prophecies and instructions, being the culmination of the revealed warning and promises, it none the less serves a similar purpose to the sealed scroll of Isaiah 29. What is most important is that there is someone Who is worthy to break the seals, One Who knows the King Hashem intimately and is without sin before Him. This person has been alluded to throughout Isaiah and is further illuminated in the current chapter. He shares the root of His name with Isaiah, in fact, His name is the root from which Isaiah receives his identity. In one sense, given that ha-seifer hu (The Book) is masculine and that the D’var (Word) is a figurative way of referring to the Messiah Yeshua (John 1), we could say that the final clause “I’m unable to because it (he) is sealed:” infers that the one who knows ha-seifer (The Book: Torah, Prophets etc.) is unable to properly understand it because the knowledge of Messiah is sealed up so that it might be revealed at the appropriate time to a repentant remnant. Yeshua experienced this very thing when the religious leaders of His day failed to understand His message, just as the religious leaders of Isaiah’s time failed to understand him. Yeshua responds to the religious leaders (Blind Guides) with the words, “You are in error because you do not know the Tanakh or the power of God!” (Matthew 22:29; Mark 12:24). They knew the Tanakh and believed in the power of God, and yet Yeshua says that they comprehended neither. We must be careful to ensure that we do not find ourselves in the same position. For further study regarding the sealed scroll please follow the link to my article on Revelation 5: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/revelation-5-the-standing-lamb-that-was-slain Isa 29:12 And giving ha-seifer the book to one who doesn’t know, saying, “Read this aloud, I plead with you:” and he says, “I don’t know a book. The plain meaning of the text in verses 11 & 12 conveys the idea that neither the educated nor the uneducated were able to comprehend the words of The Book. From a spiritual perspective, if the book is the Torah, and or the prophecies of Isaiah, the fact that the average uneducated person doesn’t know The Book denotes a failure on the part of Judah’s spiritual and secular leaders to teach the uneducated to read and learn the words of HaShem in all their available forms. Therefore, while each one is accountable for his or her own response to God, spiritual leaders are judged more strictly because they have been given a role in educating others concerning the things of God. Isa 29:13 And speaking Adonay the Lord says, “Because drawing near to Me ha-am the people ha-zeh this one, with mouths and language, speaking glory, but with hearts far removed from me, and their reverence/fear toward me is mitzvat commands that anashiym men teach:” “Wherefore the Lord hath said: Because I am magnified by the mouth of this people, and with their lips they do honour me, but their heart is far from my fear, and their fear towards me is as the commandment of men teaching them:” -Targum Yonatan (2nd Century CE) Yeshua speaks these same words to the generation of Israel in the first century CE. These words are true of every generation of humanity. There will always be those who pay God lip service but are not known to Messiah (in respect to salvation) nor do they know Him. “And answering, He said to them, “Why do you also transgress the commandment of God for the sake of your tradition?” -Matthew 15:3 “Hypocrites! Rightly did Isaiah prophesy about you, saying, ‘This people honours Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men.’” -Matthew 15:7-9 TLV To the Hebrew the heart “levav” is not simply the seat of emotion but rather the centre of the being where all parts of the human existence converge. Therefore, this text is not saying that the people are devoid of an emotional love toward God, rather it is saying that their entire human existence is wilfully numb to Him, relationally, spiritually, physically, mentally and so on. Thus the commandment says, “Love the Lord your God with all your levav core being, heart, and with all your nefesh soul, and with all your meod exceeding strength.” Isa 29:14 Therefore, hineni now, behold, yosif adding, increasing, again I will do a marvellous work among ha-am the people, ha-zeh this one, ha-pelei va-pele a distinguishing act, difficult to understand, and a wonder: for destroyed will be the wisdom of their wise ones, and the discernment of their prudent ones will be hidden, concealed. “Therefore” because you refuse to receive My warning through Torah and the prophets, specifically the words of Isaiah, and because you have chosen blindness over sight and the wisdom of humanity over the wisdom of God. I will give you over to the self-destruction of your human wisdom and true discernment will be hidden from you. “Hineni” Wake up and listen!!! One last plea for repentance. “A marvellous work” A work of God that will astound and leave the people in awe. This work is in one of its fulfilments, seen in the overnight defeat of the Assyrians. However, the prophet has also been speaking of the spiritual redemption of Israel yet future. Thus this marvellous work must also refer to something more, something associated to the Messiah, the stone. “The people, this one” Is Judah and by extension Israel as a whole. “Ha-pelei va pele” is a repetition that denotes a firmly established work. The Hebrew “pele” means, “a wonder, extraordinary, a distinguishing act, an act difficult to understand”. The doubling of this phrase makes the establishment of this act immutable. It is done on earth as it is done in heaven. Whatever this wonderful extraordinary act is, it will expose and destroy the wisdom of humanity and blind the wicked who have claimed to see. Isa 29:15 Oy Grief, hope, heart wrenching woe, unto the ones who seek profound things: from HaShem (YHVH: Mercy) they seek to hide their counsel and have come into dark deeds, and they say, “Who sees us? and who knows us?” The plain meaning as it pertains to the history of the period infers that a powerful group connected to the military and political leadership of Judah were attempting to undermine Hezekiah’s kingship by making secret alliances with Egypt against the Assyrians. They did this in secret knowing that Isaiah and therefore, the Lord, was opposed to their plans. Thus, in a very literal way the prophet’s words describe and expose the true motivation of these leaders of Judah, who think that no one sees them or knows what they are planning. Spiritually speaking the living mashal of the historical figures corresponds to the practices of all who seek to hide their plans from God. The thinking of the one who seeks to hide his sin is twice flawed: it first presumes that God is not omniscient (All knowing), and then believes that if he is not found out he will not be punished. This thinking stems from a world view that stands in judgement of God and His Prophets (Nevi’iym), Writings (Ketuviym) and Instruction (Torah). Those who consider themselves worthy of standing in judgement over Gods Word will, to their dismay, find themselves being judged by it. Philosophy over thinks itself into oblivion and theology presumes to illuminate hidden things: both are the constructs of human wisdom. In our search for the profound we have become enamoured by our own counsel and have manifested dark deeds. We think ourselves unseen and unknown but we are seen, we are known. Isa 29:16 Hafkechem The perversities (turning upside down) you fashion are regarded like a potter's clay: for shall the work say of him that made it, “He didn’t make me?” or shall the thing fashioned say of him that fashioned it, “He had no understanding”? The literal and plain meaning of the Hebrew text of this verse is often misunderstood due to its similarity to the potter/clay references in Isaiah 45 and 64. While Adonay is later described as a Potter and Israel the clay, and while in the latter context of Isaiah this is used comparatively by Rav Shaul (Paul) the apostle in Romans 9:21, it is not the case here. The present use of the potter and clay simile is in regard to the perverse actions of the rebellious people of Judah and not in relationship to God. It is the perversities fashioned by the rebellious people of Judah that are the works/moulded clay. Judah is the potter and in spite of her attempts to hide her wicked deeds (see previous verse), the deeds themselves testify against her. Therefore, the clay in its completed form reflects the character of the potter, who in this case is Judah/Israel. Context is essential. Isa 29:17 Is it not so, that in a very little while, Levanon (witness) will be turned la-carmel into a fruitful orchard, a plantation and a highly esteemed forest? The promise of redemption begins with a counterpoint to the “Upside down” perversion described in the previous verse. HaShem will turn the barrenness of Levanon on its head and cause the lands of Israel’s northern neighbours to flourish like the Carmel (from kerem: vineyard), which was the lush agricultural region by the Mediterranean ocean belonging to Manasseh, one of the sons of the Yosef (HaShem adds) [See. 29:14]. Isa 29:18 Veshamu And hearing, listening, obeying bayom in the day ha-hu that one (the he) the deaf divreiy the words, essence, substance of seifer a book, and out of obscurity, and out of darkness, the eyes of the blind will see. In a day or time period yet future, the deaf (spiritually deaf) of Judah (Israel) will have their ears opened to a book or scroll. This may refer specifically to the scroll of Isaiah and its quotation by Yeshua the Messiah. Or it may be a figure for the Messiah, Yeshua being Ha-D’var the Word, Essence, Substance of God with us. Like the book of the current verse Messiah Yeshua’s life was and is heard by those who were once deaf and has and will bring sight to those who were once blind: for the Jew first, and also for the nations. Isa 29:19 Veyasefu (from Yasaf) Added to the afflicted ba-YHVH in HaShem (Mercy), simchah joy, and the poor among adam humanity bik’dosh in the holiness (set apartness) of Yisrael (overcomes in God) will rejoice [in the Holy One of Israel will rejoice]. This is now the second use of the Hebrew root yasaf “add”. God has firmly established and made immutable the fruitfulness, mercy and joy of His redemptive work. It is to those afflicted in Him that He will add joy, and those who are poor in spirit among all humanity, who have also recognized Him as the Holy One of Israel, will be set apart for rejoicing. There will be no place for those who reject the God of Israel and His chosen people, ethnic-religious. Isa 29:20 Because an end will come to striking terror, and the scornful mouth will be consumed, and all who are awake to wickedness will be cut off: The “striking terror” is the foreign oppressor and the “scornful mouth” is the native Judean cynic. Isa 29:21 Those who condemn a man for a word, and lay a snare for him who judges in the gate, and pervert with emptiness a tzadiyk righteous one. This is a description of injustice, both on an individual level in giving false testimony and on a corporate level at the city gate where the elders of the city sit in judgement. With no evidence the wicked pervert the course of a righteous man’s life. There will be an end to this in Judah and all Israel. In order for Yaakov to be without shame he must first repent. Isa 29:22 Therefore thus says HaShem (YHVH: Mercy), to the house of Yaakov (Follower), Who redeemed Avraham (Father of Many Peoples), concerning the house of Yaakov, “No shame now Yaakov, neither will his face now grow pale.” With great compassion and mercy HaShem speaks of Yaakov’s (Israel’s) redemption. A time, spoken of in both the present and future tense. “No shame now Yaakov” and “Neither will his face grow pale”. The prophet speaks of a time now and yet to come when Jacob (Israel) will be free of foreign oppression and of domestic injustice. Isa 29:23 Because when he sees his children, the work of My hands, in the midst of him, yakedishu (From Kadash: be holy, set apart) they swill sanctify (set apart) My name, vehi-yakedishu and sanctify et Kadosh the Holy One of Yaakov, ve’et Eloheiy and be in awe of the God (Judge) of Yisrael (Overcomes in God). According to the plain meaning of the text he children are the ethnic descendants of Jacob (Israel). They are the work of God’s hands because for all intent and purposes they have miraculously survived their oppressors and the division within their own people. Thus, having witnessed the mercy of God upon their nation, the children of Jacob will stand among their people Israel, and in the midst of the land of Israel and will sanctify, set apart and devotedly worship the Holy One of Israel. Isa 29:24 And he who is known to have erred in spirit will understand, and they that were backbiters (whisperers) shall learn to receive instruction. God will show mercy to the repentant ones who have sinned against Him in spirit and they will understand and return to Him. Likewise, the dissenters among the people of Israel will repent and seek out the instruction of God. © 2018 Yaakov Brown “That which God knows to be a future certainty He reveals to we who are uncertain of the future through repetition.” Introduction:
The blessings or prophetic words Jacob pronounces over his sons while on his death bed are probably best defined as future character descriptions of the tribes that will bear their names. While the sons are addressed according to their own actions, they are not to be the recipients of the outworking of those actions. The closest parallel to this in the Tanakh (OT) is Deuteronomy 33, where Moses blesses most of the tribes of Israel prior to his death and before Israel enters the Promised Land. The word play and phrasings of Jacob’s prophetic blessing are difficult to convey in English. Some of the Hebrew is cryptic and rare in places and includes some unusual and ancient divine names. The sayings are ordered according to the tribal mothers Leah, Zilpah, Bilhah, Rachel. The first four tribes of Leah appear in birth order, as do the sons of Rachel. However, the sons of the Handmaidens, who are previously listed in chronology through the Genesis narrative, are here listed in the alternate order of Zebulun, Issachar, Dan, Gad, Asher and Naphtali. In fact each of the twelve sons of Jacob are listed according to the roles they will play in the strengthening of the nation of Israel. Gen 49:1 And Yaakov (Follower) called to his sons, and said, “Gather yourselves together, so that I may tell you asher-yik’ra etchem what you will encounter in the latter ha-yamiym days (years). Yaakov, the follower of HaShem, musters the last of his energy and calls his sons. He asks them to gather together because although he will pronounce prophetic words specific to each of them, he wants the brothers to understand that their futures are intrinsically linked. The suffering of one will be the suffering of another, and the success of one will be the prosperity of another. Israel’s tribes are to be echad (a complex and indivisible unity). The phrase “asher-yik’ra etchem” translates literally as, “what will call to you”. There is a subtle difference between the root קרה and the root קרא which is used here. The former means “befall”, the latter, “call”. In one sense, the words that Jacob is about to pronounce are the respective callings of each tribe. The phrase “b’chariyt ha-mayim” speaks of days/years far beyond the brothers’ own lifespans. With the benefit of hindsight we’re able to see that the words of Jacob reach beyond the land of Egypt, and while partially fulfilled in Israel’s future history within the land of Israel, they reach still further, even beyond our own years. Concerning the phrase “b’chariyt ha-mayim” the orthodox commentator Sforno writes: “At the end of the period allocated to life on earth as we know it. Yaakov speaks of the arrival of the Messiah which will signify the end of existence of the nations that oppose God and the kingdom of God on earth… Yaakov speaks of the time frame he has in mind as the one when Shiloh will arrive, the one to whom nations will pay homage.” Sforno understands “Shiloh”, which means “Tranquillity, rest, belonging”, to be a name for the future King Messiah. Rashi agrees, and explains that “the End Days” refers to the Messianic age. He goes on to say, in accordance with the Midrash, that “Jacob wished to tell his children when Messiah would come”. Gen 49:2 Gather yourselves together, v’shemu and hear, receive, obey, you sons of Yaakov (Follower); v’shemu and hear, receive, and be in obedience to Yisrael (Overcomes in God) your father. Akeidat Yitzchak asks, “Why does Jacob seem to commence with the blessing twice…?” We know that a thing is repeated in the Torah in order to show the reader that the matter is firmly established. That which God knows to be a future certainty He reveals to we who are uncertain of the future through repetition. Thus the repetition of Jacob’s call to gather and the use of the names Yaakov and Yisrael are informing us that what is to follow is firmly established. Specifically, the gathering of Israel is firmly established, both at the time of Jacob’s blessing and in the last days. Israel’s ability to hear from God and act in obedience to Him is also firmly established with the repetition of the Hebrew “v’shemu”: which is first used in implicit reference to hearing from God and subsequently used in explicit reference to obeying the words of the patriarch Jacob. The sons of Jacob are sons of a follower: that is, one who was once a follower who wrestled in relationship with HaShem and as a result of yielding to Hashem has now become one who overcomes in God. Thus the sons will also become those who overcome in God through Mashiyach (Messiah). Therefore, they are being called as obedient followers and as victorious overcomers in God’s redemptive plan for Israel and for humanity. Jacob’s words are prophetic blessing. But he is not a fortune teller. Prophecy has more to do with relationship than it does with power, and it has nothing to do with men manipulating spiritual forces. God has not imbued Jacob with some metaphysical gift for the purpose of conjuring up futures, to the contrary, Jacob is relaying the observations of God. God, in intimate relationship with Jacob, has shared with Jacob that which has already happened outside of time and space. Jacob is not making predictions, he is making what he knows to be statements of future fact. Gen 49:3 Reuven (Behold/Now a son), you are my firstborn, my strength, and beginning of my substance, excellent, exalted, and superior, fierce: Gen 49:4 Unstable as water, not to remain; because you aliyat went up, lying on your father's bed; then you cholal’ta defiled, profaned, desecrated: to my bed, you alah went up. “Reuben, my son, I did not rebuke you all these years so that you should not leave me and stay with my brother Esau” –Sifre Devarim Jacob begins his words over Reuben by stating that which once belonged to him: 1.) The blessing and portion of the firstborn 2.) The role of priest [Passed from Patriarch to Patriarch, an obligation of the firstborn which was first despised by Esau] 3.) The kingship [Strong, exalted, superior]. Each of these would now be given to the sons Whom God had chosen: The rights of the firstborn would go to Joseph and his sons, the priesthood would go to Levi (because his tribe would not participate in the sin of the Golden Calf), and Judah would become the tribe from whom Israel would receive her kings, and ultimately, the King Messiah. “But because you sinned my son, the birth right is given to Joseph, the kingship to Judah and the priesthood to Levi” –Targum Yonatan The idiom “Unstable as water” seems to imply fast-flowing water and or the waters of the body. In other words, Reuben lacked self-control, rushing to sin sexually with Bilhah (Gen. 35:22), his father’s wife. Though once the firstborn head, the tribe of Reuben has left little mark in Israel’s Biblical history. Moses later calls Reuben “Small and in danger of extinction” (Deut. 33:6), and the song of Deborah the prophetess rebukes Reuben for their indecision (Judges 5:15-16; ref. Gen 42:36-38). While the p’shat (plain meaning) of the text refers to the act of sexual sin committed by Reuben, the rabbis interpret a remez (hint) alluding to spiritual defilement. This is in part due to the repetition of the Hebrew Aliyah, to ascend which is often used in connection with Israel’s ascent to Jerusalem for the regalim, aliyot festivals (moadim). “You did defile Him (Holy spirit) Who used to ascend my bed.” –Daat Zkenim Sforno writes, “Alternatively, Yaakov may have referred to Reuven’s act being a desecration of God’s honour.” “The sons of Reuven the firstborn of Yisrael—he was the firstborn, but when he defiled his father’s bed, his birth right was given to the sons of Yosef son of Yisrael—so he is not reckoned as the firstborn in the genealogical record.” -1 Chronicles 5:1 Gen 49:5 Shimon (Heard) and Levi (Joined) are brothers; instruments of chamas cruelty, injustice: m’ceirotei’hem swords stabbing (habitation). Having explained why Reuben failed to inherit the birth right Jacob now makes it clear that the sons who would otherwise have been next in line are also unworthy of inheriting positions of leadership in Israel. The Levites would of course become priests and servants of God but they would not have authority over the nation. In fact they depended on the rest of the tribes for their livelihood. Simeon and Levi are coupled together because they had heard (Shimon) of what had been done to their sister and had joined (Levi) together in violent vengeance rather than awaiting just recompense (Gen. 34). They were also instigators of the sale of Joseph. The meaning of the Hebrew “mekerah” is debated. However, its literal meaning is “swords, weapons”. Thus it’s likely that the Torah intends to convey the idea of the use of swords and violence as a way of life. Yeshua uses this same idiom when He says, “Those who make the sword their way of life will die by the sword” (Matthew 26:52). This should not be confused with self-defence or just warfare, which the Bible clearly teaches are acceptable expressions of violence. The Stone Chumash translates the last phrase as, “their weaponry is a stolen craft”. Rashi explains that violence was a trait they had stolen from Esau because it was he who lived by the sword and not his brother Jacob (Genesis 27:40). Gen 49:6 Don’t enter into their secret council my nefesh (Soul, life); or into their assembly, to join my honour to them: because in their b’afam flaring nostrils (anger) they killed a man, and in their delight they cut an ox. Wicked actions are often planned in secret. A righteous man should not associate with men who live a lifestyle of uncontrolled violence. The last phrase is interpreted literally by Rambam to mean that they slaughtered the cattle of Shekhem. Rashi interprets it figuratively of Joseph (Simeon and Levi being instrumental in harming him), who he likens to a strong ox. “Do not enter the path of the wicked or walk in the way of evil people.” –Proverbs 4:14 Gen 49:7 Cursed be their nostrils (anger), because it was fierce; and their wrath was excessive: I will divide them in Yaakov, and scatter them in Yisrael. We note that Jacob does not curse his sons, rather he curses their sin. The curse is against a lifestyle of perpetual and unjust violence. Yaakov cannot abide cruelty, nor does he want Israel to be infected with it. The division and scattering probably refers to Simeon’s absorption into Judah and Levi’s being redefined as a priestly tribe, without land of its own (Deut. 18:1-2). Gen 49:8 Yehudah (Praise), you who your brothers shall praise: your hand shall be on the neck of your enemies; your father's children will bow down before you. With regard to the kingly tribe of Judah the Midrash says that all his brothers will chose to call themselves Yehudi (Jews) rather than by their own tribal names. One Biblical example of this is the book of Esther, where Mordechai is known as a Yehudi (Jew) even though he was from the tribe of Benjamin. Of course with regard to the modern Jewish people, all the tribes have become known as Jews. This came about after the return from the second exile when all the tribes merged under the remnant of Judah who had remained in the land. Thus all the tribes of Israel call themselves Yehudi (Jews) to this day. Chiddushei HaRim says that the reason for Judah being honoured was the motivation of Leah when naming him. She had given Judah his name as a way of expressing her gratitude to God for having received more than her share of children (Gen. 29:35). Gen 49:9 A lion’s cub Yehudah (Praise): from the prey, my son, you are aliyat gone up: he bent down and stretched himself out as a lion, and as a mature lion; who shall rouse him up? We note that whereas Reuben went up aliyat to sin, Judah will go up aliyat in victory over his enemies. The phrase concerning Judah’s victory over his prey is interpreted by Tur to refer prophetically to David’s killing of a lion and a bear (1 Samuel 17:34). Ultimately Judah’s victory refers to the King Messiah Who, having been born of Judah, will defeat ha-Satan and take hold of the keys of mot (death) sheol (holding place of the dead), triumphing in resurrected glory and redeeming Israel and the nations. Gen 49:10 The scepter shall not depart from Yehudah (Praise), nor a lawgiver (Scribe, governor) from between his feet (euphemism for reproduction), until Shiloh (Messiah, rest, tranquillity) comes; and to Him (Shiloh) the yik’hat gathering, cleansing, purging of the peoples. “The rule of Israel shall not depart from Judah nor will one depart who will challenge Israel to keep God’s Instruction/Law (Such as Moses, the prophets, being literally present) and stay close to her kings, until the Messiah (Shiloh: rest, tranquillity) comes. And to Him (Shiloh, the Messiah), shall be the purging, cleansing, gathering of the peoples.” –Paraphrase by author “Until the Messiah comes to Whom the kingdom belongs”-Onkelos The Hebrew “Shiloh” is explained by the Midrash as a composite of Shai (Gift) and Lo (him), a reference to the King Messiah to Whom all nations will bring gifts. There can be no doubt that this passage is saying that in the future, when the Messiah (Shiloh) will come, Israel’s kings, descended from Judah, will cease to reign. Therefore, the Messiah had to have come in the first century CE. And if there are those among our people who are awaiting Him still, they await His second coming. Gen 49:11 Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: Gen 49:12 His eyes made dull with wine, and his teeth (sharpness) white (pale) from milk. Shiloh (The Messiah: rest, tranquillity) is the subject of these verses. The vine of Israel is HaShem. Meaning that it is from HaShem that Israel receives her fruitfulness. Likewise, Shiloh (The Messiah) will tether His humble ministry (ass’s colt) to the vine of HaShem, completely reliant on God and echad (one) with His Father’s purpose. The eyes are the window to the inner man, they offer insight to the one who views them and they make observations and give vision to the one who possesses them. The eyes of Shiloh will be burdened and made dull with the weight of the sins of humanity. “He appointed Him sin, who knew no sin; that we might be made the righteousness of God in Him” –2 Corinthians 5:21 Rabbi Ovadiah Sforno (16th century) says that the King Messiah rides an ass rather than a horse because it is God Who wages the wars by which He (King Messiah) comes to reign, “And He will become King in peace”. “Rejoice greatly, daughter of Tziyon (Parched Land)! Shout, daughter of Yerushalayim (Flood of Peace)! Now, your King is coming to you, a righteous one bringing salvation. He is lowly, riding on a donkey-- on a colt, the foal of a donkey.” –Zechariah 9:9 “Go into the village before you. Right away, you’ll find a donkey tied up and a colt with her. Untie them and bring them to Me.” –Yeshua [Matthew 21:2] (TLV) Wine is a symbol of prosperity and sweetness. And there is certainly some sense of the prosperity and fruitfulness of the vines of Israel, Judah and specifically Shiloh (The Messiah) in the abundance of wine mentioned here. However, the fruit of the vine is also a representation of the life blood. During the Passover Seder we drop that life blood on our plates and in the Yemenite tradition we shout “Blood, blood, blood, I am saved by the blood of the (Pesach) Lamb!” The juice of the grape is called blood by the Apocryphal writings of Sirach: "The principal things for the whole use of man's life are water, fire, iron, and salt, flour of wheat, honey, milk, and the blood of the grape, and oil, and clothing.'' –Sirach 39:26 "He stretched out his hand to the cup, and poured of the blood of the grape, he poured out at the foot of the altar a sweet smelling savour unto the most high King of all.'' –Sirach 50:15 When blood remains in the body it is the life of a man, for “the life is in the blood”(Leviticus 17:11). But when that blood is poured out, it is loss of like, death, sacrifice, atonement. In these verses we read that the Messiah will attach His donkey colt to the choice vine of Israel, meaning He will be born of God and of the Jewish people and His life blood is intrinsically linked to both God and the nation of Israel. Yeshua is the vine, we are the branches (John 15:5). He washes His garment in the blood of His own sacrificial death, His eyes made bloodshot (dull) with the cup (wine) of His suffering, for the sake of His people’s spiritual prosperity, His teeth milk white, the white washed colour of the tomb where He would lie, albeit temporarily. “Father, if You are willing, take this cup from Me; yet not My will, but Yours be done.” –Luke 22:42 “His teeth white from milk” infers strong bones from childhood, and in particular, a pure voice, both seen and heard: the Hebrew chalav (milk, dairy) being figuratively linked to sucking, like the nursing child. However, it’s also possible that this phrase is a metaphor regarding the pallor of a dying man’s skin. White is also a symbol of purity and holiness. Thus the words of Messiah’s (Shiloh’s) mouth are to be white, without sin, pure, holy, and faultless. Gen 49:13 Zebulun (Exalted) at the coastline of the sea will dwell; and he shall be a coastal shelter for ships; and his border upon Zidon (Hunting/fishing). Having established the position of Judah and Israel’s kings, Jacob now gives Zebulun precedence over Issachar, despite the fact that Issachar is the older of the two. It seems that Jacob abandons the birth order for a progression of blessing that addresses the need to provision Israel. Therefore, following the appointing of the kingly tribe (Judah) he now assigns blessing to the hunter (Zebulun), the labourer (Issachar) and so on. Zebulun’s role as sea fearing merchant would see his territory reach from Yam Kinneret (Galilee) to the Mediterranean and as far north as Zidon near the border of Northern Israel and Lebanon (Joshua 19:10-15). Gen 49:14 Yissaschar (Wages, recompense: figuratively: labourer) is a strong boned ass, he lies down between two boundaries: Gen 49:15 And he saw that comfort was good, and the land pleasant; and bowed his shoulder to bear, and became an indentured labourer. The name Issachar seems to be a play on words “Ish sakhar”, literally “man hired”. The indentured servant portion of this pronouncement may refer to Issachar’s subjugation under the Canaanites in the northern regions (Judges 1:3), although the text seems to infer that Issachar will willingly serve as a labourer for the sake of Israel. Gen 49:16 Dan (Judge) shall yadin judge his people, as one of the tribes of Yisrael (Overcomes in God). Gen 49:17 Dan shall be a serpent by the way, an adder in the path, that bites the horse’s heels, so that his rider shall fall backward. Jacob having finished blessing the six sons of Leah, now goes on to the oldest son born to Bilhah, Rachel’s maidservant. The sons of Rachel are left for last because they are favoured by Jacob above his other sons. Rabbinical commentary interprets Samson as the judge of Dan who will be like a viper. The use of the serpent metaphor denotes wisdom or cunning rather than opposition to God e.g. “Be as wise as serpents and as gentle as doves” (Matthew 10:16). “An adder in the path, that bites the horse’s heels, so that his rider shall fall backward” is said by both Rashi and Rambam, to be an allegory of Samson’s last act, the destruction of the Philistine temple and the subsequent deaths of 3000 of Israel’s enemies (Judges 16:29). Gen 49:18 I have waited for Your salvation (Yeshua), O HaShem (YHVH: Mercy). This verse is the only verse in Genesis 49 that uses the Holy Name YHVH. It seems unattached to both the preceding blessing and the blessing that follows. It may be a sort of intermission, where Jacob himself is calling on the Name of the Lord and as he approaches death is acknowledging the mercy and salvation he has received. This phrase is replicated almost word for word in Psalm 119:166. However, it’s possible that this line is a phrase attributed to Samson (Like the sun). In his last moments, through true repentance (not selfish vengeance), Samson calls on God for Salvation and the strength to overcome the enemies of HaShem and of his people Israel. In a very real sense Samson is redeemed through Yeshua long before Yeshua’s birth into time and space. Gen 49:19 Gad (Troop), g’dud a troop that will be y’gudenu overcome: but he shall yagid invade and overcome in the end. The root from which Gad derives his name is used repeatedly in this verse to show that the tribe will journey from armed conflict to armed conflict until the final day when they will overcome in Messiah. Gad is the oldest son of Zilpah and his tribal allotment was on the east of the Jordan. Gad vowed to support the other tribes in conquering the land of Israel and fought the Canaanites valiantly, not ceasing until the land was overcome, at which time they returned to their own allotment on the east of the Jordan. Thus the tribe of Gad is known for its warrior spirit and loyalty to the people of Israel. Gen 49:20 From Asher (Happy) comes sh’meinah rich/fat lechem food/bread, and he shall give royal delicacies. “Asher’s land will be so rich in olive groves that it will flow with oil like a fountain” –Rashi The plain meaning is that kings of both Israel and foreign lands will desire the delicacies grown in the tribal land of Asher. Gen 49:21 Naphtali (Wrestling) is a deer let loose: he gives sayings of beauty. Naphtali is the last of the sons of the maidservants, he is Bilhah’s youngest son. “A deer let loose” denotes swiftness. Naphtali is said to have been swift in battle during the time of Deborah the judge (Judges 4). The sayings of beauty attributed to Naphtali are said to be given in praise of God for the swiftly growing vegetation of his territory, and in praise of the Lord for His hand in enabling Naphtali to be swift in battle. Gen 49:22 Son of fruitfulness Yosef (YHVH: Mercy adds) a son fruitful upon the ground near an eye/fountain; daughters run over a wall: It is here that the rabbis fall short, offering only trite analogies and desperate explanations. The plain meaning is full of remez (hints) that reveal a sod (mystery) of great consequence. The plain meaning likens Joseph to a fruitful vine growing by an eye of the earth, that is a natural well or fountain of mayim chayim (waters living). This links Joseph (a figure for the coming Messiah) to Shiloh (A name for the Messiah), Who tethers His donkey colt to the vine. The living waters strengthen the fruitful vine of HaShem and Mercy adds (Joseph) redemption through blood (garments washed in wine), the offering of the innocent life of Shiloh and gifting the people with tranquillity and rest (Shiloh), a gift to him (Israel). Gen 49:23 Now embittering him greatly and hating him my ba’alei husband/lord, they shot him with arrows: Again, the rabbis fall short, arguing over who is more righteous or worthy to be king, Judah or Joseph. They miss the obvious, that the description, while in its plain sense refers to the mistreatment of Joseph, is none the less prophetic of the Messiah (Shiloh), to Whom the previous verse attaches itself. “Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced. They will mourn for Him as one mourns for an only son and grieve bitterly for Him, as one grieves for a firstborn.” –Zechariah 12:10 (cf. John 19:34, 37; Rev. 1:7) [TLV] Gen 49:24 But his bow dwells in strength, and supple arms, hands made strong from the hand of the Mighty One of Yaakov (Follower); from there the Shepherd, the e’ven Stone of Yisrael (Overcomes in God): The unusual and prophetic names of God in this passage prompt the question, “If these names have not been prolifically used prior to this, why are they now employed?” God is called 1.) Mighty One of Jacob (Follower) 2.) The Shepherd 3.) The Stone. In fact The Stone can only refer to the stone of the altar of Isaac, the stone of the Temple Mount, of Zion, of the Hill, the foundation stone through which Jewish tradition says all things were created, the stone and foundation of the Temple, of Har-Beit (Mountain House). Again, this is not in reference to Joseph but in reference to the One for Whom Joseph is a pre-figure. That is, Shiloh, the Messiah. In the plain sense this verse is speaking of the deliverance of Joseph and the subsequent deliverance of Israel. It speaks of the Shepherd of Israel, HaShem and the firm foundation that He has provided for the sons of Jacob through Joseph. At the same time it continues the story of the coming Messiah (Shiloh), Who, after being pierced, will be strengthened again by the hand of God and will become the foundation stone of Israel’s eternal security, shepherding her throughout the ages. “Therefore thus says HaShem (YHVH: Mercy) Elohim (God: Judge): ‘Now, I am laying in Tziyon a stone, a tested stone, a costly cornerstone, a firm foundation-- whoever trusts will not flee in haste.” –Isaiah 28:16 (ref. 1 Corinthians 3) The Hebrew “e’ven” translated “stone” can be seen as a contraction of the words “Av” (Father) and “Ben” (Son). In the plain sense the father is Jacob and the son is Joseph, but in the metaphysical sense the Father is HaShem and the Son is the coming Messiah Shiloh (Yeshua). Gen 49:25 From El God (Judge) of your father (Jacob), and your helper; and the Shaddai All Sufficient Protector (Almighty), Who will bless you, from the heavens will come blessings, blessings of the deep that lie under, blessings of the breasts, and of the womb: Gen 49:26 The blessings of your father have prevailed above the blessings of those who conceived me, to the boundary limit of the hill everlasting: they shall be on the head of Yosef (YHVH: Mercy adds), and on the crown of the head of him that was separate from his brothers. Once again the blessing is filled with descriptive names of God: 1.) The Judge 2.) The Helper 3.) All Sufficient Protector, the Almighty 4.) The One Who blesses [In fact, all blessing comes from God]. Once again Zion’s hill is spoken of. In fact it can be no other hill because the hill in question is called “Olam” meaning “eternal, everlasting”. It is not Jacob who blesses, it is God, the Judge, the Helper, the All Sufficient Protector. He is bringing blessing upon Joseph that alludes to Shiloh, the Messiah. Eternal blessing that could not apply to Joseph alone. A form of blessing which is over Jacob and will prevail as an over those blessings given to his parents. Greater blessing means the greater outworking of the blessings placed upon Abraham and Isaac. Blessing from the heavens, meaning God will come down (Messiah). Blessing from below, meaning that the Messiah will rise from sheol (Holding place of the dead). Blessing from the breast and womb, which refers to disciples feeding at the breast of Messiah, who will be born at Israel’s breast Miriam (Mary: rebellion). Of the plain meaning we read that Joseph, who was separated from his family temporarily will be crowned with blessing. Of the remez (hint) we read that Shiloh (The Messiah) will be separate from His brothers temporarily (Dead for three days and three nights like Jonah), He will be unique in all Israel, crowned before He descends from God and crowned with blessing and with the k’vod HaShem glory of God (Mercy) when He ascends to be seated at God’s right hand. Speaking of the right hand… Gen 49:27 Benyamin (Son of my right hand) shall ravage as a wolf: in the morning he will devour the prey, and at night he will divide the spoil.” It is true that the descendants of Benjamin became known for their fierce wolf like warrior nature, as recorded in the affair of the concubine at Gibeah (Judges 19-20). King Saul of Benjamin was also like a wolf, defeating Moab, Edom and Philistia. The morning is said to refer to the rise of Saul as Israel’s first human king, and the night is said to refer to the overcoming of Mordechai and Esther (Both of Benjamin) and the dividing of the spoils of their enemies (Israel’s enemies)[Esther 8:7]. Gen 49:28 All these are the twelve tribes of Yisrael: and this is what their father spoke to them, and blessed them; every one according to his blessing he blessed them. “Everyone according to his blessing” again affirms the core doctrine that teaches all blessing comes from God and is the speaking into time of that which God has already seen fulfilled outside of time and space. Gen 49:29 And he charged them, and said to them, “I am to be gathered to my people: inter me with my fathers in the cave that is in the field of Ephron (Fawn like) the Chiti (Descendant of Chet [terror]), Gen 49:30 In the cave that is in the field of Machpelah (Double portion), which is before Mamre (Strength, fatness, abundance), in the land of K’naan (Lowland, humility), which Avraham (Father of many peoples) purchased along with the field of Ephron the Chiti (terrorist) for a possession of a place for interment. Gen 49:31 There they interred Avraham and Sarah (Princess, queen) his wife; there they interred Yitzchaak (He laughs) and Rivkah (Fetching beauty) his wife; and there I interred Leah (weary). Gen 49:32 The purchase of the field and of the cave that is there was from the children of Chet (Terror). The Torah affirms yet again the legal purchase of the land surrounding Hebron and the cave therein. Despite the revisionist history of the enemies of Israel, there can be no argument, Hebron was, is and will always be a Jewish holy site. This is Jacob’s final request. He has already obligated Joseph through an oath, now he also commands Joseph’s brothers. Jacob’s interment at Hebron is not merely a dying man’s selfish demand, to the contrary, Jacob knows that his interment there will become a physical manifestation of the divine promise to bring all Israel into that Promised Land. By instructing all his sons to honour his wish, he is laying a foundation of hope, not only in the physical promises of God relating to the land of Israel, but also in the eternal hope of the resurrection and the Olam haba (World to come). Gen 49:33 And when Yaakov (Follower) had made an end of commanding his sons, he gathered up his feet into the bed, and died, and was gathered to his people. The phrase “He gathered his feet into the bed” concludes Jacob’s last earthly journey, he has entered death well: something he had begun in 48:2. This action is a symbolic representation of the gathering to his people. Just as the feet are drawn from the open air and beneath the covers, so too Jacob will be drawn from this life and beneath the earth into that part of Sheol (Gan Eden) where the righteous dwell. As I have explained in previous commentary, those who die in Messiah are dead to this temporary world but alive to Messiah in Gan Eden (Paradise). Jacob was gathered to his people. One cannot be gathered to a people who have ceased to exist. Both Judaism and Christianity teach the eternal nature of the human Spirit/Soul. This teaching originates here in the first book of the Torah and not (As so many foolish Christian scholars suggest) post Hellenism. “But concerning the dead being raised, haven’t you read in the book of Moses about the burning bush? How God said to him, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? 27 He’s not the God of the dead, but of the living. You have gone far astray!” –Yeshua Mark 12:26-27 (TLV) © Yaakov Brown 2017 Introduction:
From all the struggles and victories of Jacob, the writer of the book of Hebrews choses this act as Jacob’s defining faith moment. “By faithfully trusting Yaakov, as he was dying, blessed each of the sons of Yosef, and he bowed in worship while leaning on the top of his staff.” –Hebrews 11:21 This final faith act of Jacob looks forward to the resurrection and the eternal promises of God. Gen 48:1 And it came to pass after these ha-d’variym the words (things), that it was said to Yosef (YHVH: Mercy adds), “Hinei Behold now, your father has become weak”: and he (Joseph) took with him his two sons, M’nasheh (Cause to forget) and Ephrayim (Double fruitfulness). This account comes after the events of the preceding chapter and specifically after the last words spoken in the preceding chapter, which were the unrecorded words of the oath of Joseph concerning his father’s future interment at Hebron. It’s unlikely as Radak suggests, that the news of Jacob’s illness was delivered by one of Joseph’s brothers because the text says, “your father” and not, “our father”. It’s important to note that the two sons of Joseph are listed according to their birth order when Joseph takes them to see his father Jacob. This will change when they come into the blessing of God, which will be pronounced over them by Jacob. Gen 48:2 And it was made known to Yaakov (Follower), and he was told, “Hinei Behold now, your son Yosef (YHVH: Mercy adds) is coming to you”: and Yisrael (Overcome in God) strengthened himself, and sat up on the bed. It is likely that the same messenger who brought the news to Joseph returned ahead of him to inform Jacob that his son was coming. Given his weak state, the act of sitting up in bed must have required Jacob to summon the last of his strength. So important to him was his role as a Patriarch of the tribes and guardian of the promises of Hashem that he was willing to give all he had to pass on his hope to the next generation. These are the actions of one who has heard from, believed in and set his eyes on HaShem (YHVH: Mercy). Gen 48:3 And Yaakov (Follower) said to Yosef (YHVH: Mercy adds), “El Shaddai (God Almighty the all sufficient Protector) appeared to me in Luz (Almond tree: Beit-El, House of God) in the land of K’naan (Lowland, humility), and blessed me, Gen 48:4 And said to me, ‘Hin’niy Behold now, I will make you fruitful, and multiply you, and I will make of you a multitude of people; and will give this land to your seed after you for an everlasting possession.’ Using the meanings of the names in the text we can read an allegory as follows: “The follower said to the one who adds mercy, ‘The All Sufficient Protector appeared to me in the House of God, when I was in a place of humility. He blessed me and said, “Now, become aware, I will make you fruitful, and multiply you, and I will bring forth from you generation upon generation of children; and will give this land to your seed after you for an eternal possession.”’” Joseph has come to Israel, but it is Jacob who speaks. Luz is the old name for Bethel (Genesis 28:19), where God appeared to Jacob as he was going to Padan-aram, and on his return from Padan-aram (Gen. 28:11-13; 35:10-11). It’s not clear which of those times Jacob is referring to. However, both occasions qualify since the same promises were made to him both times. Gen 48:5 “And now your two sons, Ephrayim (Double fruitfulness) and M’nasheh (Cause to forget), which were born to you in the land of Mitzrayim Egypt (Double straits) before I came to you in Mitzrayim Egypt, are mine; as Ruvein (Behold a son) and Shimeon (Heard), they shall be mine. Jacob changes the birth order of the sons here. He has just finished speaking of HaShem’s blessing of fruitfulness, thus it makes sense that he would name Ephrayim, the doubly fruitful one, first. Jacob qualifies his meaning by comparing Ephraim and Manasseh to his sons Reuben and Simeon (His eldest sons). This shows that he intends for Joseph’s sons to be named as tribes of Israel in their own right and to inherit equal shares of the Promised Land. The last phrase concerning Reuben and Simeon seems to imply that they will lose their position as first and second born to Ephraim and Manasseh. This may be as a result of Jacob’s disappointment with their past actions (Gen. 34:30; 35:22; 49:3-7; 1 Chron. 5:1). Joseph’s sons would have been approximately twenty years of age or more. We know this because Jacob had been in Egypt seventeen years, and had come there after two years of famine, and Joseph's sons were born to him before the famine began (Gen. 41:50). Gen 48:6 And your progeny, which you produce after them, shall be yours, and shall be called after the name of their brothers in their inheritance. Simply put, if sons or daughters are born to Joseph after Ephraim and Manasseh, those children will find their inheritance in the tribes of Ephraim and Manasseh. Gen 48:7 And as for me, when I came from Padan (Field of exaltation) Rachel (Ewe) died by me in the land of K’naan on the way, not far from Ephratah (Place of fruitfulness): and I interred her there on the way to Ephratah (Place of fruitfulness); also called Beit-lechem (House of bread/food).” Jacob explains that he had felt that his fruitfulness in Rachel had been cut short. This is one of the reasons for the hope he sees in Ephraim, whose name literally means “Double fruitfulness”. This moment of sorrowful reflection concerning Jacob’s troubled journey toward fruitfulness ends with the naming of the town from which Israel’s Messiah will come forth. Bethlehem, the house of bread, food, provision. Gen 48:8 And Yisrael (Overcome in God) beheld Yosef’s (YHVH: Mercy adds) sons, and said, “Who are these?” This question of Jacob connects the blessing of Ephraim and Manasseh to his own experience of blessing at the hand of his elderly father (Gen. 25:22-33; 27:1-45). Gen 48:9 And Yosef said to his father, “They are my sons, whom Elohiym (God: Judge) has given me in this place.” And he (Jacob) said, “Bring them, I plead with you, to me, and I will bless them. Gen 48:10 Now the eyes of Yisrael were dim from age, so that he could not see. And he (Joseph) brought them near to him (Israel); and he (Israel) kissed them, and embraced them. Gen 48:11 And Yisrael said to Yosef, “I had not thought to see your face: and, now, Elohiym (God: Judge) has shown me also your seed.” By telling the story of Rachel’s death prior to announcing his adoption of Ephraim and Manasseh Jacob connects them to her as sons. Gen 48:12 And Yosef brought them out from between his (Jacob’s) knees, and he bowed himself with his face to the earth. Gen 48:13 And Yosef took them both, Ephrayim (Double fruitfulness) in his right hand toward Yisrael's left hand, and M’nasheh (Cause to forget) in his left hand toward Yisrael's right hand, and brought them near to him. Joseph is directing the boys toward Jacob in such a way as to ensure that Manasseh receives the blessing from Jacob’s right hand, the hand that signifies strength and the blessing of the first born. “R’ David Feinstein observes, by placing Ephraim on his own right hand, Joseph unwittingly affirmed Ephraim’s supremacy” – Art Scroll Chumash Commentary Gen 48:14 And Yisrael stretched out his right hand, and laid it upon Ephrayim’s (Double fruitfulness) head, who was the younger, and his left hand upon M’nasheh (Cause to forget) head, guiding his hands intentionally; for M’nasheh was the firstborn. Jacob trusted the promises of Hashem and the ultimate outcome of those promises. Thus it is Fruitfulness that he seeks out as head over the brothers. Forgetfulness will come too often to Israel in the days ahead. Jacob wants Israel to look forward to the goal of her worship, for only then can she truly forget her suffering. Gen 48:15 And he (Jacob) blessed Yosef, and said, “Ha-Elohiym the God (Judge), before whose face my fathers Avraham (Father of many peoples) and Yitzchaak (He laughs) walked, Ha-Elohiym the God (Judge) ha-roeh who tended (as a shepherd) me continually throughout my life up to this day, Jacob names God for His awesome Judgement (Elohiym) and for His intimate relationship (Before the face), and subsequently identifies the terrifying Judge as a loving Shepherd Who ha-roeh, tends, shepherds the flock. The intrinsic link between the practical shepherding role of Israel and the spiritual Shepherd of Israel is an essential part of her discipleship. Jacob has identified God as:
Gen 48:16 Ha-Malakh ha-goel the Messenger Who redeemed me from all ra evil, bless the youths; and let my name be named on them, and the name of my fathers Avraham (Father of many peoples) and Yitzchaak (He laughs); v’yid’gu larov and may they proliferate into a multitude like fish, in the midst of the earth. The first part of verse 16 literally reads, “The Messenger the Redeemer of me from all evil.” Joseph’s name is used here as a collective noun that combines Ephraim and Manasseh. It is used in a similar way in 1 Chronicles 5:2. The Blessing that Ephraim and Manasseh will receive is imparted to them through their father. Jacob has again acknowledged God in three distinct ways:
It is clear from Jacob’s words that the God who tended him continually and the Messenger (Angel) Who redeemed him, are one in the same. Jacob says, “and let my name be named on them, and the name of my fathers Avraham and Yitzchaak…” because he is calling Ephraim and Manasseh the new heads of the tribes in the sense that they will take over the roles that Reuben and Simeon have failed to uphold. With regard to the naming of the tribes following this blessing, some lists include Joseph and the clerical tribe of Levi (Deut. 27:12-13), while others omit Levi and divide Joseph into the two tribes of Ephraim and Manasseh (Numbers 1:5-15). Gen 48:17 And when Yosef saw that his father laid his right hand upon the head of Ephrayim (Double fruitfulness), it displeased him: and he held up his father's hand, to remove it from Ephrayim’s (Double fruitfulness) head and move it to M’nasheh’s (Cause to forget) head. Gen 48:18 And Yosef said to his father, “Not so, my father: for this is the firstborn; put your right hand upon his head.” Gen 48:19 And his father refused, and said, “I know, my son, I know: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.” Prophetically speaking it is better that Israel become doubly fruitful rather than forgetful. It is only when Israel remembers that which she has been delivered from that she returns to HaShem in humility and repentance. Joseph thought that his father, who was weak sighted, must have made an unintentional mistake in placing his right hand on Ephraim. Jacob gently assures him that he knows what he’s doing. He says this twice to affirm the establishment of God’s will to bless Ephraim as the greater of the two brothers. Ephraim was 8300 men greater than Manasseh when Israel came out of Egypt (Numbers 1:23) and lead the tribes of Israel during the reign of Jeroboam. Joshua, the successor to Moses was of the tribe of Ephraim and Samuel the prophet (a Levite via Kohath) was from the tribal land of Ephraim. Ephraim eventually became an alternate name for the northern kingdom (Hosea 5:3, Isaiah 7:1-17). Gen 48:20 And he (Jacob) blessed them that day, saying, “In you shall Yisrael (Overcome in God) bless, saying, ‘Elohiym God make you as Ephrayim (Double fruitfulness) and as M’nasheh (Cause to forget)’”: and he set Ephrayim before M’nasheh. The traditional Jewish blessing of the children every yom shishi (Friday evening) is based on the Targum which says, “This custom continues with the Jews to this day, to place their hands on persons to bless them; if a son, they say, ‘God make you as Ephraim and Manasseh;’ if a daughter, ’God make you as Sarah and Rebekah:’” One of the reasons given in Jewish tradition for the pronouncing of this blessing concerning Ephraim and Manasseh, is because these sons of Joseph maintained their Jewish identity according to their father’s teaching even though they were living in Egypt. Thus Jewish parents throughout the world pray that their children will do likewise. Gen 48:21 And Yisrael said to Yosef, “Hinei Behold now, I die: but Elohiym God (Judge) shall be with you, and bring you again to the land of your fathers. Gen 48:22 Moreover I have given to you shekhem (portion) one above your brothers, which I took out of the hand of the Amori (Speaker, Sayer of sayings) with my sword and with my bow.” The Hebrew word for "portion" is "Shekhem", which is understood by some Jewish commentators (Targum Yonatan and Yarchi) to refer to the city of Shekhem. The portion of land being referred to in Jacob’s blessing of Joseph was near to Shekhem, and the city itself, and all the adjacent country, eventually came into the possession of the tribe of Ephraim (Joshua 20:7). “Jacob and his sons had very grievous war with the Amorites on account of the slaughter and captivity of the Shechemites” –Shalshalet Hakabala, fol. 5. 1 However, the taking of the land out of the hand of the Amorites is probably not referring to the taking and plundering of the city of Shekhem by Jacob’s sons Levi and Simeon, because Jacob wasn’t involved and even rebuked them for their actions. Additionally, Shekhem was a Hivite town at the time. Iben Ezra and Ben Gershom suggest that the past tense “Which I took” is to be understood in a future prophetic sense as referring to Jacob’s progeny, as if he had foreseen that his descendants would take it out of the hands of the Amorites, the most powerful of the Canaanite nations, and then it would be given to Joseph's seed. In giving Joseph this portion above his brothers, Jacob is effectively offering him the double portion belonging to the first born, that is, the birth right (Deut. 21:17), and hence Joseph's bones were interred in Shekhem, because it had become his own land according to his birth right (Joshua 24:32). © Yaakov Brown 2017 In verse 31, the Septuagint, a Jewish translation of the Hebrew Torah, reads “staff” rather than “bed”, as recorded in the Masoretic Hebrew text of the Torah. There is no need to argue over which is correct. Both are correct. His staff was at the head of his bed, thus he bowed on the staff and at the head of the bed. Gen 47:1 Then Yosef (YHVH: Mercy adds) came and spoke to Pharaoh (Great House), saying, “My father and my brothers, and their flocks, and their herds, and all that they have, have come out of the land of K’naan (Lowland, humility); and, hinei behold, they are in the land of Goshen (Draw Near). Gen 47:2 And umik’tzeih from the end, outer edge (cut off) of his brothers he (Yosef) took five men, and yatzigeim established (presented) them lip’neiy before the face of Pharaoh (Great House).
Joseph has carefully orchestrated these events so as to keep his brothers and family separate from the royal court of Egypt and the possibility of assimilation. He has previously placed the idea of Goshen before Pharaoh as a foregone conclusion and Pharaoh is happy to comply with Joseph’s request. Why only five of his brothers? Some of our Sages suggest that Joseph chose the weakest of the brothers so as to deter Pharaoh from employing them in his court. Others say that he chose the strongest in order to satisfy Pharaoh’s faith in the strength of Joseph and his community, and enlist Joseph’s brothers into the Egyptian military. Five is symbolically seen as half of fullness (10), the first instalment of a work yet to find completion. In a very real sense this is prophetic of what awaits Israel in the years ahead. It is impossible to know which five brothers were taken before Pharaoh. The Sages’ interpretations range from the weakest to the strongest, and offer various reasons to support their conjectures. Perhaps the most likely explanation is that Joseph chose brothers from each end of the birth order. This fits with the use of the Hebrew “umik’tzeih” which translates literally as “and from the end”. If this is the correct reading of the Hebrew text then the brothers selected might have included Rueben (Behold a son), Simeon (Heard), Benjamin (Son of my right hand) and Zebulun (Prince, dwelling gloriously, gift), the fifth being either Levi (Joined) or Issachar (reward). The Targum of Yonatan names the five as, Zebulun, Dan and Naphtali, Gad and Asher; but Yarchi identifies them as, Reuben, Simeon and Levi, Issachar and Benjamin. Neither list can be considered as anything more than conjecture. What is clear is that Joseph intended to establish his brothers before Pharaoh as being of great value as herders of Egypt’s animals but of little value to the court of the monarchy and to its military. It seems that his goal was to keep the sons of Israel set apart, in order to maintain their culture and more importantly their priestly role before the one true God HaShem, whom they worshipped and represented in the land of idolatry known as Egypt. Gen 47:3 And Pharaoh said to his (Yosef’s) brothers, “What is your occupation? And they replied to Pharaoh, Your servants are shepherds, both we, and also our fathers. As discussed in my commentary on the previous chapter, the role of shepherding was both a practical and spiritual role for the Patriarchs and the tribes of Israel. The Pharaoh in question may be one of the Hyksos kings and is therefore interested in the occupation and lineage of this people who have come from the same region as his descendants, who had invaded Egypt many years prior. If on the other hand he is not a Hyksos ruler and these events are taking place at a later date in History, his question is simply a means by which he can assess how the brothers of Joseph might enhance his rule and the betterment of Egypt. Gen 47:4 They also said to Pharaoh, “It is in order to sojourn (dwell temporarily) in the land that we have come; for your servants have no pasture for their flocks; for the famine/hunger is severe in the land of K’naan (Humility): now therefore, we plead with you, let your servants dwell in the land of Goshen (Draw near). All this was said to Pharaoh according to the instructions Joseph had given his brothers. What stands out in respect to Israel’s greater story, is the fact that the brothers said, “It is in order to sojourn (dwell temporarily) in the land that we have come.” It’s clear that the entire family of Jacob understood the promises of God concerning Israel and the importance of looking forward to that day when they would leave Egypt and return to the Land of K’naan, which would make up part of the greater area of land promised to Israel. To sojourn is to dwell temporarily, working and living until the time comes to move on to the goal of one’s journey. All who follow Messiah Yeshua are sojourners, awaiting His return and the goal of our journey, to live eternally with Him in the promised Olam Haba (World to come). It’s important to note that Joseph’s brothers offer no real threat to the security of Egypt as herders of animals, an occupation reserved for the lower classes and or slaves. Therefore, part of the reason for Joseph’s instructions is to ensure that neither his brothers nor his father appear arrogant or entitled before Pharaoh. Gen 47:5 And Pharaoh (Great House) spoke to Yosef (YHVH: Mercy adds), saying, “Your father and your brothers have come to you (singular): Gen 47:6 The land of Mitzrayim (Double straits/distress) Egypt is before your face (singular); in the best of the land make your father and brothers to dwell; in the land of Goshen (Draw near) let them dwell: and if you know of any men of strength among them, then make them shari my princes over my cattle.” Pharaoh speaks directly to Joseph using the singular “you” and insists that it is Joseph before whom the entire land of Egypt lies. Joseph has shown great respect to Pharaoh in coming to him before allowing his family to make camp in Goshen. Pharaoh continues to trust Joseph’s judgement in all matters and thus he effectively gives the decision back into Joseph’s hands, saying, “Let them dwell”, meaning, ‘Let them dwell where you’ve suggested”. Finally Pharaoh, having seen the prosperity brought about through Joseph’s leadership, requests that he select the strongest of his brothers to care for his herds. This of course gives some credence to the suggestion that Joseph had brought the weaker looking of the brothers before Pharaoh. Gen 47:7 And Yosef (YHVH: Mercy adds) brought in Yaakov (Follows after the heel) his father, and stood him before the face of Pharaoh (Great House), and Yaakov y’vareikh blessed Pharaoh. What we are reading about here is the meeting of two kings. The king of the people of HaShem (A spiritual king), and the king of a world power. Hebrews 6:16 reminds us that human beings always swear by one greater than themselves. In the case of the servants of HaShem, that greater One by Whom we swear is God Himself. It is also true that because the Hebrew view understands all blessing to come from God, the person who blesses is always blessing by One greater than himself. In fact, with regard to the Patriarchs and their interactions with other rulers, it can be said that the greater blesses the lesser. In the present case Jacob blesses Pharaoh, there is no mention of Pharaoh blessing Jacob. From the Torah’s perspective Jacob, the servant of God is greater than Pharaoh (Great House). This is why nothing is said of Pharaoh blessing Jacob. God has and will continue to bless Jacob, and through Jacob God pronounces blessing on Pharaoh, for as long as he cares for, protects and facilitates the prosperity of Jacob/Israel. Gen 47:8 And Pharaoh said unto Yaakov, How old are you? This question of Pharaoh seems unusual. What might have prompted Pharaoh to ask this? It seems that in the plain sense Pharaoh is struck by the ancient features of Jacob’s face and his frailty. Though, given what he already knows of Joseph’s father, the opposite may be true. He may be impressed at how fit Jacob looks for a person whom Pharaoh suspects of being much older than himself. It’s possible that Egyptians were not accustomed to seeing people who had lived as long as Jacob had, and that Pharaoh was astounded by Jacob’s obvious old age and wondered how it was possible? Thus he wanted to verify Jacob’s age. Gen 47:9 And Yaakov said unto Pharaoh, “The days of the years of my pilgrimage are one hundred and thirty years: few and raiym (full of) evils have the days of the years of my life been, and my days are not as many as the days of the years of the lives of my fathers in the days of their pilgrimage. We know that Jacob dies at the age of 147 years (47:28). Therefore, he spends two seventeen year periods with Joseph: Joseph’s first 17 years and Jacob’s last seventeen years. 17 is the sum of the two numbers of completion and wholeness. 7 is connected to the created order and its completion, while also being representative of the sevenfold Spirit of HaShem and the emanations of His character. Thus 7 is symbolic of spiritual completion, wholeness, fulfilment. 10 is also a number of completion and wholeness, and seems to have the role of symbolizing the earthly fulfilments of the heavenly will. In simple terms HaShem has shown Jacob the end from the beginning and is now showing him the beginning from the end. He has lived to see part of the promise fulfilled and will now begin a new journey in Hashem, the journey into Gan Eden (Paradise). Though Jacob’s days have been full of troubles, he has none the less seen the faithfulness of HaShem manifest throughout his days on earth as a sojourner/pilgrim. The root for the Hebrew “guray” meaning pilgrimage or sojourn, is “geir”. Thus, in modern terms Jacob was saying, ‘I’ve been living as an immigrant, a geir (alien/stranger) for 130 years”. Both Rashbam and Rambam read raiym (evils) as “travails”. In this context the Hebrew raiym can denote trouble. “Man that is born of a woman is of few days, and full of trouble.” –Job 14:1 Gen 47:10 And Yaakov (YHVH: Mercy adds) y’varekh blessed Pharaoh (Great House) and went out from before Pharaoh. Once again Jacob (representing HaShem) blesses Pharaoh. Both these blessings are conditional on Pharaoh’s right treatment of Israel. The Torah has already established that God will bless those who bless Abraham’s descendants and curse those who curse them (Gen. 12:3; 22:18; 26:4; 28:14; 30:27-30; 39:5, 23). Gen 47:11 And Yosef (YHVH: Mercy adds) settled his father and his brothers, and gave them a possession in the land of Mitzrayim Egypt, in the best part of the land, in the land of Rameses (Child of the Sun), as Pharaoh had commanded. “The land of Rameses” is the later name, that is, the name used during Moses lifetime, for the region of Goshen (Exodus 1:11). Gen 47:12 And Yosef nourished his father, and his brothers, and all his father's household, with bread, according to the mouths of their children. “According to the mouths of their children” is an idiom that means each family was given the appropriate amount of supplies for the number of people in the family. The same principle is applied during the collection of manna many years later, following the exodus. Gen 47:13 And there was no bread (food) in all the land; for the famine/hunger caused great fainting, so that the land (& those in it) of Mitzrayim Egypt and all the land of K’naan (Lowland) fainted before the face of the famine/hunger. A stark contrast is shown between the care and provisioning of Israel and the general state of the common people of Egypt and K’naan. The “fainting” described is the natural result of low blood sugar and dehydration and is a metaphorically allusion to despair. The famine made things especially difficult during the extremely hot conditions of the summer months. Gen 47:14 And Yosef (YHVH: Mercy adds) gathered up all the silver that was found in the land of Mitzrayim Egypt, and in the land of K’naan, (as the price) for the grain which they (the people of Egypt and K’naan) bought: and Yosef brought the silver into Pharaoh's house. Although Joseph had authority over all these things he showed his great integrity by making himself fiscally accountable to Pharaoh. Gen 47:15 And when the silver ran out in the land of Mitzrayim Egypt, and in the land of K’naan, all the Mitzrayim Egyptians came to Yosef (YHVH: Mercy adds), and said, “Give us bread (food): for why should we die in front of you? Now that the silver is gone. Gen 47:16 And Yosef said, “Give your cattle; and I will give you food in exchange for your cattle, if the silver is gone.” Gen 47:17 And they brought their cattle to Yosef: and Yosef gave them bread (food) in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year. We note that it is “bread/food” that is given rather than grain. These events must be taking place in the latter part of the fifth year or the beginning of the sixth year of the famine/hunger, since we read of a second or following year, when seed rather than bread was given to them for the purpose of sowing the land. This means the drought was coming to an end, making the second of these two years the seventh and final year of the famine. Gen 47:18 When that year was ended, they came to him again the second year, and said to him, “We can’t hide it from my lord, our silver is spent; my lord also has our herds of cattle; there nothing left in the sight of my lord, but our bodies, and our lands: Gen 47:19 As a result, should we die before your eyes, both we and our land? Buy us and our land for bread (food), and we and our land will be servants to Pharaoh: and give us seed, that we may live, and not die, and so that the land will not be desolate. In the ancient world it was common for people devoid of any other means of payment to offer their liberty as payment and become indentured servants to those from whom they purchased goods. The irony of the enslavement of the common people of Egypt is not lost on the Hebrew writer of this text. Moses is recording these words in retrospect at Sinai and must surely see the rhythms of God at work as he collates the oral and revealed history and laws of Israel. Gen 47:20 And Yosef bought all the land of Mitzrayim Egypt for Pharaoh; for every Mitzrayim Egyptian sold his field, because the famine/hunger prevailed over them: so the land became Pharaoh's. It seems unlikely that those in Pharaoh’s court and those of higher social standing were required to sell their freedom. Along with the priests, the elite were probably exempt due to the stipends they received from Pharaoh. Gen 47:21 And as for the people, he removed them to cities from one end of the borders of Mitzrayim Egypt even to the other end. This was probably done in order to sever generational ties to those parts of the land that had been sold. Thus those who had sold ancestral lands in one location were moved to another so that they would not become reattached to the idea of owning what they might later consider to be their rightful possession. That is, the land they had sold. Gen 47:22 Only the adamat ground of ha-coheniym the priests was not purchased; for the priests had a portion assigned them by Pharaoh, and ate their portion of food which Pharaoh gave them: this is why they didn’t sell their ad’maat ground. The priests of Egypt received their stipend in much the same way as the priests of Israel would one day receive their living from the people for the service offered before HaShem. It’s interesting to note that if it is the case that only the priests of Egypt were in this privileged position, then one might consider the people of Israel, who were also allowed to maintain their land in Goshen (and buy more land) and received a regular allotment of food from Joseph, to be a nation of priests. In fact, this has been the case since the first priest Abraham chose to lead his children in the paths of Hashem, and is still the case today. “’So as for you, you will be to Me a kingdom of kohaniym and a holy nation.’ These are the words which you are to speak to Bnei-Yisrael (Children of Israel).” –Exodus 19:6 Gen 47:23 Then Yosef said to the people, “Behold, I have bought you this day and your land for Pharaoh: so, here is seed for you, and you shall sow the land. This happened in the last year of the famine, or else sowing seed would have been pointless. Gen 47:24 And it shall come to pass in the increase, that you shall give a fifth to Pharaoh, and four fifths shall be your own, for seed of the field, and for your food, and for those of your households, and for food for your little ones. Gen 47:25 And they said, “You have saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants.” Gen 47:26 And Yosef made it a law over the land of Egypt unto this day, that Pharaoh should receive a fifth; with the exception of the land of the priests, which didn’t become Pharaoh's. Joseph acts generously in Pharaoh’s name. The land owner (Pharaoh) was entitled to take the majority of the land’s produce. Another ruler of the period might have taken four fifths of the produce and left those who worked the land with only a fifth from which to divide up food and seed for replanting. What Joseph agrees to is the opposite of this. Pharaoh will take the lesser portion and the greater portion will remain in the hands of the farmers. This is why the people respond by saying, “You have saved us”. They gladly offer themselves in service of a ruler who will deal with them righteously. There is a wonderful foreshadowing of the Messiah and His kingdom in this interaction. The Olam Haba (World to come), will be a kingdom owned entirely by the most generous King of all time, God Himself. Those who sell all they have to become His servants in this life are delighted to receive the generous portion of eternal life that God affords those who work in His harvest field. He gives enough for our needs and overflows our cup that we might bless others. When His Son Yeshua (Joseph being the type for Messiah) offers us the opportunity to be set free from certain death in the famine and hunger of this sin affected world, we gladly give up that which we cannot hold on to for that which we will never lose. The fifth given to Pharaoh, even up until the day of the writing down of the Torah, is symbolic of Egypt’s failure to be complete in its spiritual journey. The tithe of Abraham and subsequently of the priesthood, is a lesser portion practically speaking (A fifth is greater than a tenth), but a greater portion spiritually speaking. Gen 47:27 And Yisrael (Overcomes in God) dwelt in the land of Mitzrayim Egypt, in the country of Goshen (Draw near); and they acquired property in it, and grew, and multiplied exceedingly. The priests of Egypt maintained their property, but the priestly nation of Israel extended their land holdings. Israel the man, and “they”, Israel the people, dwelt in Egypt and prospered. Vayechiy (And He lived) This parashat is distinct in that unlike others, there is no gap in the Torah text to indicate its division. It may seem ironic that the portion that describes Jacob’s death should be headed “And he lived”. However, this is exactly the right way to describe the deaths of the children of God. As Yeshua has said, “I am the God of Abraham, Isaac and Jacob: He is not the God of the dead but of the living!” (Matthew 22:32). For Jacob, now Israel, death is the doorway to the Messiah and Gan Eden (Paradise), and subsequently “He lives, eternally”. Gen 47:28 And Yaakov (Follows after the heel) lived in the land of Egypt seventeen years: so the total number of Yaakov’s years was one hundred forty seven. Yaakov the follower, the pilgrim, completes his earthly journey with the knowledge that as Yisrael the overcomer he will enter into Gan Eden (Paradise, Abraham’s bosom). Gen 47:29 And the time drew nigh that Yisrael (Overcome in God) must die: and he called his son Yosef (YHVH: Mercy adds) and said to him, “If now I have found grace in your sight, I plead with you, put your hand under my thigh, and deal kindly and truly with me; I plead with you, do not inter me in Egypt: Israel, who has overcome in God now calls upon HaShem Who adds mercy, asking for confirmation of the hope he has held in his heart for so many years. He asks to be interred above ground (not buried). The act of placing the hand under the thigh next to the male sexual organ is symbolic of an oath which binds one to the generations past and future (Gen 24:2). In effect, Joseph is making an oath that will also be incumbent on his progeny. This is why all of Jacob’s sons go up to inter him at Machpelah in Hebron (Gen. 50:8, 12-13). Gen 47:30 But I will lie with my fathers, and you shall carry me out of Mitzrayim Egypt (Double straits, distress), and inter me in their place of interment.” And he (Joseph) said, “I will do as you have said”. Gen 47:31 And he (Jacob) said, “Swear to me.” And he (Joseph) swore to him. And Yisrael prostrated himself toward the head of the bed (bowed himself on the head of his staff). “In trusting Yaakov (follower), as he was dying, blessed each of the sons of Joseph, and he bowed in worship while leaning on the top of his staff.” –Hebrews 11:21 In verse 31, the Septuagint, a Jewish translation of the Hebrew Torah, reads “staff” rather than “bed”, as recorded in the Masoretic Hebrew text of the Torah. There is no need to argue over which is correct. Both are correct. His staff was at the head of his bed, thus he bowed on the staff and at the head of the bed. With this established we are free to expound the meaning of the head of the bed and the bedrock of the staff, both being significant symbols. The second of Joseph’s dreams has not yet been fulfilled to completion. His brothers have bowed down to him but his father has not. As Jacob seeks Joseph’s oath, Joseph stands close to the top of his bed. After making the oath upon Jacob’s thigh, Jacob bows to Joseph at the head of his bed and upon his staff. Thus he completes that part of Joseph’s second dream that can be completed and leaves the final fulfilment of it (When both Jacob and Rachel will bow to the Messiah ben Joseph [Yeshua]) until that great day when the Messiah returns and the dead rise. The head of the bed is the chief place of rest and denotes a final transition of peace. Jacob is bowing to HaShem in the knowledge of his son’s oath, assured that he will be interred in the cave of Machpelah in Hebron (Gen. 23:9-19; 25:9; 49:30; 50:13), along with his forefathers, there to await the resurrection and the life everlasting in the land promised to him by HaShem. The staff is a sign of Jacob’s authority over all his sons, the tribes of Israel. This is why the name Israel is used in verse 29 prior to the oath and prior to his bowing to Joseph at the head of his bed and upon the staff. This staff of authority is being passed on, not to Judah, but to Joseph, from whom the sons of promise (Ephraim and Menashe) have come forth. This staff is given to Joseph in a figurative representation of the future Messiah, Who will rule over all the tribes of Jacob/Israel, and indeed, over all nations. “ So Yaakov’s sons did for him just as he commanded them. His sons carried him to the land of K’naan and interred him in the cave of the field of Machpelah, the field that Avraham bought as a property for burial from Ephron the Chitti, next to Mamre.” –Genesis 50:12-13 © Yaakov Brown 2017 Those who fear God need not be afraid of Him. 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 Joseph is a type for the Mashiyach and Judah is the name under which ethnic Israel would one day be conjoined. 44:1 Then he instructed the one over his household saying, “Fill the men’s sacks with as much food as they are able to lift and put silver in the mouth of each man’s sack. 2 Place my cup, the silver cup, in the mouth of the sack of the youngest, along with his grain and silver.” So he did as Yosef (YHVH: Mercy adds) told him.
The Targum Yonatan once again asserts that the “One over his house” is Manasseh. Joseph had sought to prove his brothers in many ways, during their first trip to Egypt and then during the meal he provided for them upon their return with Benjamin. However, he seems determined to seek confirmation of the brothers’ repentant spirit by placing them in a position where they will have to choose either to fight for a son of Rachel (Benjamin), or flee in order to save themselves. The returning of the silver is of no real practical consequence, given that this has been done previously. However, each time Joseph returns the silver to his brothers he is leaving a clue to the ruse. After all, they had received 20 pieces of silver as his purchase price when they sold Joseph into slavery (37:18-28). What makes this plot more convincing is the addition of the personal sacred item. The cup in question may have been similar in appearance to other sacred goblets used in divination and occult practices. It is clearly symbolic of Joseph’s authority and is an intimate object that touches the mouth: the domain of speech, food, kissing etc. It is obviously a cup he drinks from regularly. 3 In the morning light, the men were sent off, they and their donkeys. 4 They left the city and had not gone far, when Yosef said to the one over his household, “Arise, run after the men. When you catch up to them, say to them, “Why have you repaid ra’ah evil for good? “Get up, chase after the men while the fear of the city is still upon them.” -Tanchuma Joseph was clearly using the awe of the city and the proximity of his power to help inspire fear in his brothers. If the one over Joseph’s house had waited until the brothers were outside of the city they may have felt that they were a safe distance away and simply made their escape. The charge “Why have you repaid evil for good” is a heavy accusation in the culture of the Middle East. Hospitality is paramount and any suggestion that hospitality has been disrespected in any way is often seen as being a greater offense than petty crimes like stealing. 5 Isn’t this the one (cup) from which adonaiy my lord drinks? He even uses it to nachash y’nachash diligently observe by divination (observe a hissing snake). This is ha-reiotem the evil that you’ve fashioned!” 6 Thus he had caught up to them and spoken these words to them. An ancient Jewish translation of the Tanakh called the Septuagint offers evidence that a second question “Why have you stolen my silver goblet?” was once included in the Hebrew text at the end of verse 4. This helps us make sense of the fact that the Hebrew “Kos” (Cup) is not used in verse 5. The phrase “From which my lord drinks” is meant to inspire terror in the hearers. The cup of a king was sacred property and the stealing of it was a direct slight against the one in authority of the entire land of Egypt. The use of the Hebrew “ha-reiotem” from the root “ra’ah”, meaning evil, is interesting. It is used twice in as many verses and carries the core meaning of the accusation against the brothers. First in verse 4 it is said “Why have you repaid ra’ah evil for tovah good?” Then again here in verse 5 we read “This is ha-reiotem the evil that you’ve fashioned”. When added to the double use of the Hebrew “Nachash” meaning “hiss, divine, snake, divination, observe diligently etc.”, the twofold ruse of Joseph is illuminated against the double sin of his brothers. They first threw him into a pit in order to kill him and then sold him into slavery. Joseph has thrown them into a pit (during their first visit to Egypt) and is now placing them in a position where the only means of saving the life of Benjamin and their own lives is to submit to slavery. It is important to remember that the reference to divination does not mean that Joseph practiced divination. In order for Joseph to live and work in Egypt he must have possessed cultural items and objects of authority and items that others associated with Egyptian worship that were simply part everyday life for one who was associated with the Egyptian monarchy. All of this is a ruse. Later when Joseph claims to know things by divination he is simply playing a part. What is clear from the story of Joseph is that he was a devote worshipper of HaShem and it is therefore unlikely that he ever literally practiced divination, which is considered an act of rebellion against God. (Lev. 19:12; Numbers 23:23; Deut. 18:10-11). 7 They said to him, “Why are you saying these things my lord? Far be it from your servants to fashion such a thing as this. 8 Look, the silver we found in the mouths of our sacks, we brought back to you from the land of K’naan (humility, lowland). So how could we steal silver or gold from your lord’s house? 9 Whoever among your servants is found with it, let him die! And also, we’ll become my lord’s slaves.” The first response of the brothers is an emotional one, charged with incredulity. However, they follow this with what is known in the Talmud as a kal vachomer [a.) a deduction from minor to major b.) by extrapolation we know; all the more so]. The brothers are so sure that none of them have stolen the goblet, that they proclaim a death curse over the thief and slavery for themselves if it is proven to be true. It is no coincidence that death and slavery were the very things that the brothers intended to inflict on Joseph. 10 “Now let it be according to your words,” he said. “He with whom it is found shall be my slave, and the rest of you shall be n’kiym clean (innocent, exempt).” The one over Joseph’s house accepts the spirit in which the brothers have spoken but does not insist on a literal adherence to their oath. Rather he counters by proposing the enslavement of the guilty party who he knows to be Benjamin (Though not truly guilty). This is an additional test to prove the brothers. They are being offered the opportunity to leave the guilty party behind and save themselves. Joseph clearly believes that if his brothers still hold animosity toward the sons of Rachel that they will take the opportunity to be rid of Benjamin and escape Egypt with their lives intact. However, if they choose to stay and defend Benjamin, Joseph will know that they are truly repentant. It’s interesting to note that the one over Joseph’s house says “He with whom it is found will be my slave”. This would be a preposterous thing for a servant to say. A slave may work under another slave but he is never the property of that slave. This lends credence to the idea that the one speaking here is Manasseh the son of Joseph who holds authority in Joseph’s house as his first born, and is therefore qualified to speak this way. 11 Then each man hurriedly lowered his sack to the ground and each man opened his sack. 12 He searched them beginning with the eldest and finishing with the youngest, and the cup was found in Benyamin’s sack. 13 Then they tore their clothing, and each one loaded up his donkey and they returned to the city. The speedy response of the brothers shows their belief in their innocence. The man over Joseph’s house searches methodically from eldest to youngest so as to make it appear that he has no idea where the cup might be. According to the Midrash the brothers were being punished measure for measure. Just as they had sent Joseph’s blood stained coat home to Jacob and he had torn his garment in grief, so too they were tearing their garments at the thought of Benjamin’s slavery and the affect that it would have on Jacob. The tearing of garments is a significant Hebraic sign of grief over a lost loved one. The brothers were grieving, not only for Benjamin and Jacob but also for the potential death of the burgeoning nation of Israel. 14 When Y’hudah (Praise) and his brothers entered Yosef’s house, he was still there. They fell to the ground before him. 15 “What’s this deed you’ve done?” Yosef said to them, “Didn’t you know that a man like me can discern by divination?” Joseph’s allusion to divination is obviously part of the ruse. The phrase “A man like me” is intended to promote his Egyptian disguise and affirm his power over them. Joseph is a devote worshipper of HaShem and does not practice divination. This is now the second time Joseph’s first dream has been fulfilled (Gen 37:9). Hebrew prophecy has a cyclical nature and is often fulfilled multiple times. 16 Then Y’hudah said, “What can we say to my lord? What words can we speak? How can we justify ourselves? Ha-Elohiym The God has exposed the iniquity of your servants’. We are now my lord’s slaves—both we as well as the one in whose hand the cup was found.” Though Judah knows that he and his brothers are innocent (Perhaps with the exception of Benjamin), He doesn’t attempt to defend himself, nor does he place the blame on Benjamin. Instead he says, “The God has exposed the iniquity of your servants (plural)”. Judah is clearly making confession concerning the brothers’ greater sin of selling their brother Joseph into slavery. 17 But he said, “Far be it from me to do this. The one in whose hand the cup was found—he will be my slave. But you, go up to your father in peace.” Joseph pushes Judah further by saying “The one in whose hand the cup was found—he will be my slave. But you, go up to your father in peace.” This is his final proving of his brothers. Will they take the opportunity to finally be rid of Rachel’s sons? Or, will they show true repentance and join themselves to Benjamin in brotherly loyalty and honour. (Parashat Vayigash) And Draw Near 18 Then Y’hudah approached him and said, “I plead for your pardon, my lord. Please let your slave say a word in my lord’s ears, and don’t be angry with your slave, since you are like Pharaoh (Great House). The Hebrew phrase “Va-Yiggash,” translated here as “approached” also appears in the introduction to Avraham’s petition on behalf of the righteous of Sodom (Gen. 18:23). There are also similarities between Judah’s petition and that of Moses on behalf of Israel at Sinai (Exodus 32:9-14). However, while his offer is substitutionary, unlike Moses, Judah is not without guilt. Judah knew that his petition to trade places with Benjamin might be seen as letting Benjamin off the hook and therefore could be offensive to the Egyptian ruler (Joseph). Judah also intended to remind the viceroy (Joseph) of the fact that he had requested Benjamin’s presence despite the protests of the brothers. This is why he asked that the viceroy (Joseph) not be angered by what he was about to say. This self-sacrificing stance of Judah shows his strength of conviction and his willingness to be held accountable before God for his sin. 19 My lord asked his servants saying, ‘Do you have a father or a brother?’ 20 So we said to my lord, ‘We have a father who is old, a child born to him in his old age is katan little. Now his brother is dead, so he is the only one of his mother’s children left, and his father loves him.’ 21 Then you said to your servants, ‘Bring him down to me so that I can look at him.’ There is no problem with the description of Benjamin using the Hebrew katan, meaning little, small, young etc. Judah’s words are referencing what was said during their last visit and it is likely that enough time had passed since the brothers last came to Egypt for Benjamin to have matured in size and appearance. Benjamin is at least 20 years old when these events take place, given that Joseph is now approximately 40 years (Gen. 37:2; 41:46, 53). By reminding Pharaoh’s viceroy (Joseph) of his passed enquiries, Judah appears to be calling attention to the obvious inconsistencies in the events leading up to the discovery of the cup. Implicit in his recounting of events is his belief that something is not right with the situation that has arisen. 22 But we said to my lord, ‘The boy cannot leave his father. If he were to leave his father, he would die.’ 23 Then you said to your servants, ‘Unless your youngest brother comes down with you, you won’t see my face again.’ 24 “Now when we went up to your servant, my father, we told him my lord’s words. 25 Then our father said, ‘Go back, buy us a little grain for food.’ 26 So we said, ‘We won’t go down unless we have our youngest brother with us—then we’ll go down. For we won’t see the man’s face unless our youngest brother is with us.’ 27 “Then your servant my father said to us, ‘You yourselves know that my wife bore me two sons. 28 One went out from me, so I said, “He must have been torn to shreds,” and I haven’t seen him since. Verses 27-28 further illuminate the communication between Jacob and his sons which was recorded in Gen. 43:6-7. The Torah is often brief in one place and expansive in another. This kind of illuminated repetition helps the reader to retain small details that might otherwise be forgotten. 29 And if you also take this one away from before me and an accident happens to him, then you’ll bring my grey hair down to the evil of Sheol.’ 30 “Now if I come to your servant my father and the boy isn’t with us, since his v’nafsho soul life is bound to his b’nafsho soul life, 31 when he sees that the boy is no more, he’ll die. Then your servants will bring the grey hair of your servant our father down to Sheol in grief. The use of the Hebrew “nephesh”, meaning soul life, denotes a strong intimate relational connection between Jacob and Benjamin. The same word is used in 1 Samuel 18:1 where it describes Yonatan’s friendship with David. Judah is unwittingly accusing the viceroy of Egypt (Joseph) of killing his own father. Thus Joseph is emotionally challenged within his own ruse. 32 For your servant became surety (An exchange) for the boy with my father when I said, ‘If I don’t bring him back to you, I will bear the blame before my father all my days.’ 33 So now, please let your slave remain as my lord’s slave in the boy’s place, and let the boy go up with his brothers. 34 For how can I go up to my father and the boy is not with me? Otherwise I would see the va’rah evil that would come upon my father!” With a contrite heart Judah offers himself as a slave to the viceroy (Joseph), not knowing that the man who stands before him is the brother he had once sold into slavery. This is a wonderful prophetic allegory for the ethnic people of Israel and her redemption through Messiah at the end of the age. Joseph is a type for the Mashiyach and Judah is the name under which ethnic Israel would one day be conjoined. Thus, just as Judah and his brothers sold Joseph into metaphorical death, so too Israel sold Yeshua into death. But the story doesn’t end there. The day is coming when like Judah, the ethnic Jewish people will come with contrite hearts and gaze upon the One Whom we have pierced, and in repentance through the sacrifice of Yeshua the entire remnant of ethnic Israel will be saved (Romans 11). © 2017 Yaakov Brown We live to follow and serve in the strength we have been afforded, but when all strength is gone and every option exhausted, we learn that HaShem is sufficient. 43:1 Now the ha-ra’av famine (hunger) was kaveid heavy in the land.
The reason this phrase is repeated at the beginning of this chapter is because “the land” in question here is not Egypt, as is the case in the previous chapter. The following verse qualifies the context for ba-aretz (In the land). Ha-aretz is a title synonymous with the land of Israel. We could read “Now the hunger was heavy in the land of Israel”. 2 When they finished eating the grain they had brought from Mitzrayim Egypt (Double distress) their father said to them, “Go back. Buy us a little food.” 3 And speaking toward him Y’hudah (Praise) said, “Ha-eish The man warned us firmly saying, ‘You won’t see my face unless your brother is with you.’ 4 If you send our brother with us, we will go down and buy grain for you for food. 5 But if you won’t send him, we won’t go down, because the man said to us, ‘You won’t see my face unless your brother is with you.’” Reuben, Jacob’s eldest son had already tried to convince his father and had failed (Gen. 42:36); Simeon the next in birth order, was now in Egypt (Gen. 42:24), and Levi, possibly due to his actions at Shechem (Gen. 34:25), had lost his father’s respect. Therefore, Judah, being next in birth order, with the consent of his brothers, speaks to Jacob for the good of the whole community. Judah uses stronger language in describing the Egyptian Viceroy’s (Joseph’s) instruction to them than the brothers had used together (42:24). When the issue of returning to Egypt was last discussed they had plenty of food and may have hoped that the famine would let up and allow for a return to agricultural prosperity. Now however, they were again faced with the prospect of starvation. Judah had to convince Jacob that none of his sons would return to Egypt without their brother, because Joseph’s vow had been made using a euphemism that required the return of Benjamin or the deaths of the brothers. The irony of the name Mitzrayim (Egypt: Double distress) is not lost on Jacob, who is facing the double distress of losing both Joseph and Benjamin. 6 Then Yisrael (Overcome in God) said, “Why did you do evil to me by telling the man that you have another brother?” 7 They said, “The man questioned particularly about us and about our relatives saying, ‘Is your father still alive? Do you have a brother?’ So we spoke to him on the basis of these words. How could we possibly know that he would say, ‘Bring your brother down’”? The name Israel is said to depict Jacob in his spiritual role as Patriarch of the Jewish people. Earlier in this account the name Jacob has been used, now Israel is employed. Jacob is a follower, Israel has overcome in God. In the previous chapters Jacob followed his vision, having seen food for his starving people in Egypt. He pursued that provision through his sons. Now he is faced with the possibility of losing the last of his favoured sons and the realization that this could potentially end the religious observance of Israel (remaining sons). It is at this point that he must completely let go of his own ability to control the circumstances of his family’s predicament and allow God to be his overcoming strength. Thus, Israel (Overcome in God). This is not so much the difference between human effort and Godly strength, rather it is the lesson of every disciple, we live to follow and serve in the strength we have been afforded, but when all strength is gone and every option exhausted, we learn that HaShem is sufficient. 8 Then Y’hudah (Praise) said to his father Yisrael (Overcome in God), “Please, send the boy with me and we’ll get up and go, so that we’ll live and not die—we and you, and our children. 9 I’ll exchange myself for him (Benjamin). From my hand you can demand him back. If I don’t bring him back to you and place him before you, then the sin I’ve committed against you will be on me all my days. 10 If we had not delayed, we could have returned twice by now.” Judah attempts to remove one of Jacob’s fears by taking sole responsibility. Reuben had previously offered the lives of his sons but Judah was making himself personally accountable. The Hebrew phrasing infers a life for a life exchange. Judah is saying that he will deliver Benjamin by any means including taking his place if he were to be unjustly imprisoned in the land of Egypt. Short of this he would bear the blood guilt of the sin of losing Benjamin. A sin that he sees as being committed against Jacob. “I will guard him from heat, cold, evil beasts, and robbers. I will offer my life for his and do anything necessary to ensure his safety.” –B’chor Shor Rav Meir Zlotowitz suggests that the reason Jacob was willing to listen to Judah’s petition was related to Jacob’s words “Upon me has it all fallen” (Gen. 42:36), implying that only a father could realize the magnitude of the loss of his two sons. Of all the brothers only Judah could identify with the loss of two sons (Gen. 38:7, 10). Therefore, when Judah offered to accept personal responsibility for Benjamin, Jacob granted Judah’s request to return to Egypt with his youngest brother. 11 Then their father Yisrael said to them, “If it must be so, then do this: take some of the best products of the land in your vessels, and bring an offering down to the man—a little balsam and a little honey, gum and myrrh, pistachios and almonds. As is the case in Genesis 37:21-30, Judah’s request prevails where Reuben’s had failed (Gen 42:37-38). There are of course a number of reasons for this, one of which is that the Torah is showing how Joseph, the dominant tribe of the North and Judah the Royal tribe of the south became more important than Reuben, the firstborn. Rashi notes the Targum, which says “From the praises of the land” and interprets “From the praised produce of the land”. To this he adds that the produce born of the land gives praise to God. While not all of this produce was unique to the land of K’naan (Israel), it was produce that K’naan was famous for. This selection of gifts included items that were not readily available in Egypt (Gen. 37:25). During a time of famine even a small amount of each of these precious commodities was a sign of great respect and a symbolic gesture of humility toward the Egyptian monarchy. The balsam or balm carries with it the symbolism of healing. A symbol that will be recognized by Joseph as a voice of affirmation, but is yet to be understood by his father and brothers. The gift of honey has particular significance because this is the first time it’s mentioned made in Scripture, and it’s being mentioned in relation to the land which will later be called the land of milk and honey (Exodus 3:8). Parts of the land of Israel (Ha-aretz) were famous for their honey production, such as in the region surrounding Ziph (Ez-Zeifeh. Located South-east of Hebron just below the Salt Sea [Dead Sea]: Josh. 15. 55; 1 Sam. 23. 14f., 24; 26. 2), subsequently called the honey of Ziphim (Misn. Machshirin, c. 5. sect. 9). 12 Also take in your hand a double portion of silver, and bring back in your hand the silver that had been returned in the mouth of your sacks. Perhaps it was a mistake. 13 Take your brother too—now, get up, go back to the man! The instruction to “take in your hand” seems to be a practical one. Silver carried in bags or vessels with other goods might appear to be hidden and therefore an attempt to deceive the Egyptian officials, whereas silver carried in hand shows both openness and a willingness to repay any funds that may have been mistakenly returned to the Hebrew contingent. 14 May El Shaddai (God the All Sufficient Protector) grant you rachamiym mercy (compassion) before the man, so that he may release your other brother to you, along with Benyamin (Son of my right hand/strength). As for me, if I am shachol’ti made childless, shachal’ti childless I will be.” The name Shaddai is a conjunction of she-dai, meaning “Who is sufficient/enough”. It seems that Jacob employs this name in order to remind his sons that regardless of the amount of preparation they put into their journey and the amount of silver and supplies they carry, it is because God is sufficient to meet the needs of His people that they can trust in His provision and mercy. The double use of the Hebrew shachol’ti emphasizes the weighty grief of Yisrael. Radak explains that the first use is passive and the second active, meaning that Jacob is saying “I have been made childless and I must face the possibility that I will be made childless”. This is a statement of trust in HaShem that is similar to that of Esther when she was about to appear before the king uninvited: “If I have forfeited my life, so be it” Esther 4:16. Put simply, “HaShem gives and Hashem takes away, Blessed is the Name of HaShem” (Job 1:21). The repetition of this word is also an affirmation of the two children Yisrael has treasured most in his old age, the sons of Rachel: Yosef and Benyamin. 15 Then the men took this offering. They also took the double portion of silver in their hand, as well as Benyamin. So they got up and went down to Mitzrayim Egypt, and stood before Yosef. 16 When Yosef saw Benyamin with them, he said to the one over his house, “Bring the men into the house. U-t’voach t’vach Slaughter, slaughter an animal and hachen (make it firm) prepare it, for the men will eat with me at noon. Jewish tradition teaches that “the one over his (Joseph’s) house” was his eldest son Manasheh (Targum Yonatan). This seems unlikely, given that Manasheh could not have been older than 9 at the time, having been born before the famine. The Sages say that the expression Ut’voach t’vach implies that the one over his (Joseph’s) house was to expose the incision in the neck of the animal so that the brothers could see that it had been slaughtered according to the tradition of their fathers, a tradition that would later be included in halakhic ruling regarding the Torah instructions for the slaughtering of animals (Chullin 91a Rashi). Radak explains that noon is known as the time for royal dining. The time when many ancient royals enjoyed their main meal. The Sages say that Genesis 43:16, which employs the phrase “Slaughter the animal and make it firm, prepare it”: infers that the preparation was done in honour of the Sabbath and that the meal was served at noon on the Sabbath. A day which Joseph observed long before the Torah was given at Sinai (Daat Zkenim). 17 So the man did as Yosef said, and the man brought the men into Yosef’s house. 18 But the men were afraid, because they had been brought into Yosef’s house. They said, “It’s because of the silver that was returned to our sacks the first time that we are being brought in—in order to wrestle us to the ground and fall on us and take us as slaves, along with our donkeys.” It seems that the brothers’ guilt feeds their fear. They were probably concerned about the loss of their donkeys because they were their only means of delivering supplies back to Jacob and their families in K’naan. 19 So they approached the man who was over Yosef’s house and spoke to him at the entrance of the house. 20 “Please, adoniy my lord!” they said. “We came down the first time to buy grain for food. 21 When we came to the encampment and opened our sacks, behold, there was each man’s silver at the opening of the sack, the full amount of our money. So we’ve returned it in our hand. This response seems to merge the details of the two discoveries of silver: the singular portion of silver first found in one of their sacks and the silver subsequently found in all their sacks upon their return to K’naan. The reason for including the details regarding the silver discovered at the encampment on the way, may be to show that they could not have returned at that point because they had not yet retrieved their brother and had been warned by the viceroy (Joseph) not to return without him. 22 In addition, we’ve brought down other silver in our hand to buy grain for food. We didn’t know who put our money into our sacks.” 23 “Shalom lachem Peace to you all,” he replied. “Don’t be afraid. Eloheichem v’loheiy Your God and the God of your father has given you hidden treasure in your sacks. Your silver had come to me.” Then he brought Shimeon out to them, The man who was over Joseph’s house (possibly Manasheh, or a member of As’nat’s family, because if this one had been a servant the text would read “the servant who was over Joseph’s house” rather it reads, “the man”), makes a point of comforting the brothers by saying that it has been their God Who has engineered events to bless them. Something that Joseph later expresses to his brothers. Whoever the one over Joseph’s house is, one thing is certain, he is aware of the God of Israel. Joseph is clearly teaching his Egyptian household about the merciful God of Israel from Whom he has received his name and calling. 24 and the man brought the men into Yosef’s house, gave them water and they washed their feet. He also provided fodder for their donkeys. 25 So they prepared the offering for Yosef’s coming at noon, for they had heard that they were going to eat there. This verse seems to indicate a progression in their approach toward Joseph’s house and their entry into it. Thus it seems likely that the conversation recorded prior to this was held the courtyard or entry room to the house, which is considered part of the house. In their fearful state Joseph’s brothers had expected to be pounced on, beaten and confined, and in truth that is what they deserved. However, they were instead given water to wash their feet. One recalls the actions of Yeshua during his final Pesach meal with His disciples. Joseph’s brothers had expected their donkeys to be taken from them. However, they were instead given fodder with which to feed their donkeys. Through the actions of the governor of Joseph’s house (Manasheh: forget), the brother’s sins are forgotten and Mercy is shown to triumph over judgement. “He has not dealt with us as our sins deserve; nor repaid us according to our iniquities.” –Psalm 103:10 26 When Yosef came home, they brought him the offering in their hand into the house, and they bowed down to the ground to him. For the first time all of Joseph’s brothers, including Benjamin, bow down to him in fulfilment of Joseph’s first dream (Gen. 37:7). 27 Then he asked if they were well, and said, “Is he well—your elderly father that you told me about? Is he still alive?” The order of Joseph’s questions seems strange. He first asks if their father is well and then if he is alive. This can be explained by the fact that Joseph may have asked the first question and then, before the brothers could answer, had the terrible thought that his father may have passed away. Alternatively he may have simply been nervous and muddled his words. Perhaps a better explanation is found in Daat Zkenim, where it is suggested that Joseph first asks after Jacob “Is he well” and then asks about his sabba (Grandfather) Isaac “The older father”, whom the brothers may also have told him about, and who’s death occurred around this time. Of course, the text doesn’t explicitly state that the brothers had spoken to Joseph about Isaac, but on the other hand, he may have simply slipped up by revealing his knowledge about Isaac’s existence. He was certainly showing superior knowledge when he had his staff seat the brothers according to their birth order. 28 “Your servant, our father, is well,” they said. “He’s still alive.” Then they knelt and bowed down. 29 Then he lifted his eyes and saw his brother Benyamin, his mother’s son, and said, “Is this your youngest brother whom you mentioned to me?” Then he said, “May God be gracious to you, my son.” 30 Then Yosef hurried out because his rachamiyn compassion grew warm and tender toward his brother so that he wanted to cry. So he went into an inner room and wept there. If the assertion concerning Joseph’s unusual question is correct, then the answer of the brothers “Our father is well” applies to Jacob and the second phrase “He is still alive” applies to Isaac. If Isaac was alive at this point in time, he must have passed away between this encounter and the coming to Egypt of Jacob’s household (46:26-27). Joseph had already seen Benjamin but at this point he notices Benjamin’s features and sees the resemblance to his mother (Zohar; Haamek Davar). Benjamin is 31 years old at the time of this meeting. Joseph hasn’t seen him for over 13 years. Jacob had blessed his sons saying “May El Shaddai (God the All Sufficient Protector) grant you rachamiym mercy (compassion) before the man” (v.14). Now, Joseph is filled with rachamiyn mercy and compassion for Benjamin. 31 Then he washed his face, came out, and controlled himself. “Serve the food,” he said. 32 So they served him by himself, them by themselves, and the Egyptians who were eating with him by themselves (for Egyptians could not eat with the Hebrews because it was an abomination to Egyptians). Joseph probably ate separately because of his exalted status and possibly because he was keeping Hebrew eating practices that would have been seen by his Egyptian staff as abhorrent and reported to Pharaoh. The reason for the Egyptians eating separately from the Hebrews is stated. Shepherds (Hebrews) were regarded as abhorrent to the Egyptians (Gen. 46:34; Exodus 8:22), and the sheep seems to be the singular exception to the Egyptian worship of various animals. Egyptians despised sheep and their herders in much the same way as Jews came to despise pigs and their keepers. Radak’s assertion that Egyptians didn’t eat the meat of sheep because they were considered a deity is untenable, given that Egyptians consumed the meat of a number of other animals to which they attached worship practices, and that those who herded sheep would have therefore been considered holy and respected rather than abhorred. The fact that the Hebrews were detestable to the Egyptians at a time when Israel consisted of less than seventy souls (Gen. 46:26), is a testimony to Israel’s God given reputation and prominence in the land of K’naan. 33 They were seated before him, the firstborn according to his birth-right and the youngest according to his youth. The men looked at each other in astonishment. The ten eldest brothers were born within seven years of one another, making it difficult for a stranger to guess their exact birth order. Thus the brothers were astonished to see themselves seated in order from Eldest to youngest. 34 Then portions were brought to them from before him—and Benyamin’s portion was five times larger than any of their portions. Yet they drank and celebrated with him. Benjamin’s portion is half the number for completion. Half of Joseph’s prophetic dreaming had been fulfilled. Joseph gave Benjamin a significantly greater portion in order to test the brothers to see if their hatred for the sons of Rachel still consumed them. In response to this the Torah states “Yet they drank and celebrated with him”. They were not angered by the special treatment shown to Benjamin. To the contrary, they celebrated it. This shows true repentance and a genuine humility on the part of the 10 eldest sons of Jacob, and stands in stark contrast to the meal they had eaten when they had sat down after throwing Joseph into the well (Gen. 37:25; 42:21). Only the repentant can receive salvation. © Yaakov Brown 2017 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 Hatred, while dangerous, is no match for jealousy. 37:1 Va’ishev Now dwelled, remained, abided Yaakov (Follows after the heel) in the land where his father had m’goreiy made his pilgrimage (sojourned), in the land of K’naan (Lowland). 2 These are the toledot (generations) of Yaakov (Follows after the heel). Yosef (YHVH [Mercy] will add)… Genesis/Bereshit 37 begins this way, “Yaakov dwelt, remained, abided in the land of his father’s pilgrimage.” Avraham and Yitzchak--Yaakov’s fathers—were temporarily employed in the land as sojourners while on their pilgrimage with HaShem and in a generational sense, toward the Land of Israel. Yaakov on the other hand, had become a permanent resident following his exile and pilgrimage of return. The Webster dictionary defines the word sojourn as, “a temporary stay,” others have inferred the idea that to sojourn is to work and live in a land while journeying to another. Both these ideas are present in the text of Genesis 37:1. This concept is important for us today both physically and spiritually. Firstly Yaakov being a resident, one who dwelt in the land, has the right to return to the land of promise. Today we see the media and the majority Muslim world surround the physical land of Israel, often demanding that Yaakov/Yisrael leave the land for the sake of peace. In fact the schools of surrounding Muslim nations teach that the Shoah—Holocaust—is a lie and the religious zealots in these same nations preach that the genocide of Yaakov is the only answer. It should be noted that even in the unlikely event that Yisrael/Yaakov were to leave the land, he would eventually return, not by his own strength but by the strength of Hashem—God. Avraham and Yitzchak saw the promise and journeyed toward it, but Yaakov received the promise. This parashah (Torah portion) begins with Yaakov, the follower, rather than Yisrael the overcomer. This is because it was while he was yet seeking that God found him. Spiritually speaking perhaps we should do a reboot of our Messianic/Christian philosophy and consider this; Avraham and Yitzchak journeyed but Yaakov dwelt. It has become popular to disassociate ourselves from immutable truth with the words, “everyone is on a journey,” while this is of course true, it must be held loosely within the mystery of absolute truth. What if we, as followers of and heirs with Messiah are no longer on a temporal journey? What if we are already dwelling? Those who journey suffer fatigue and look perpetually forward to a goal, which, as long as they journey, is always out of reach. What if we, like Yaakov, have begun at the goal? What if we are beginning at our destination in order to find our destination? Of course this is only possible if we have a Yosef. It’s important to note that Genesis 37:2 begins with these words, “These are the generations of Yaakov.” Then, in the very next line it says, “Yosef”. Without Yosef (YHVH adds) there are no generations of Yaakov/Yisrael. Yosef, being a type for Mashiyakh (Messiah) allows us retrospective insight into the plan of God. Yosef is called “The lord of dreams,” He dreamed (chal’m made firm) a dream (chalom). His dreams are firmly bound both to the earth and to the universe in the eternal plan of God’s redemption for humanity. Who is our Yosef? Who is our lord of dreams? Is it not Mashiyakh Yeshua? It is Yeshua who leads us from our destination in Him to our destination in God, the Olam Haba (World to come). He is the Goal and the Beginning. Does all this mean that we are no longer sojourners? No, but, one who dwells temporarily in a land that he will one day dwell in permanently is beyond the temporal journeying of humanity. We have already begun an eternal journey in Messiah that is outside time and space. In Messiah Yeshua we live in the eternal present. Our forebears gave us the hope (ha-tikvah) which they heard from the Word (ha-D’var) of God. Now in our time we have been given the success of Yaakov, the filling of that hope, the ability to dwell in the journey through Messiah. We have been made secure and from security we birth transformation—both personal and corporate. Yaakov dwelt, abided, remained, and lived in the land his fathers’ had journeyed through—on their way to where Yaakov would dwell (His bones were brought up from Egypt to be interred in the land of Israel), and this was made possible through the life of the Lord of dreams, without Whom there would be no generations of Yaakov. Yaakov’s son was 17 years old, he was shepherding the flocks, and he was a youth with his brothers— with the sons of his father’s wives (nisheiy) Bilhah (troubled) and Zilpah (A trickling). Yosef (YHVH [Mercy] will add) brought back a bad report about them to their father. When Yosef was 17, Yaakov was 108 years old and Yitzchak, at 168 years of age was still 12 years from his death. This event occurred nine years after Yaakov returned home and at the approximate time of Leah’s death according to traditional dating (Seder Olam 2). This helps make sense of the fact that Bilhah and Zilpah are mentioned but Leah is not. Rachel had already passed away. It is worth noting that Bilhah and Zilpah are called nisheiy (wives) here. Among the Patriarchs, so called “concubines” were afforded the status of wives. Thus their sons are legitimate heirs. Yosef is seen here in the role of shepherd from a young age. This has great significance in Biblical thought because Israel’s prophets, rulers, kings and leaders were often called to their positions from the practical vocation of the shepherd. Additionally, God Himself shepherds Israel and calls her leaders shepherds. This allusion to Yosef’s vocation illuminates that which is to come. Yosef is called a “naar” (youth) because, with the exception of Benyamin, he is the youngest among the brothers. The text can be understood to be saying that, “Yosef was with his brothers and specifically with the sons of Bilhah and Zilpah” or, “Yosef was with his brothers the sons of Bilhah and Zilpah. The sons of Bilhah and Zilpah are: Dan, Naphtali, Gad and Asher. Yosef’s ill report regarding his brothers seems to be nothing more than the tell-tailing action of a young sibling. It is impossible to tell whether he was informing his father of idolatrous practices or other defiling sin. The normal response from siblings who become the victims of tell-tailing is to despise the whistle blower. 3 Now Yisrael (Overcomes in God) loved Yosef (YHVH [Mercy] will add) more than all his other sons because he was the son of his old age. So he had made him a K’tonet pasiym (Literally a tunic flat: meaning that it reached the palms [flat] of the hands and the soles [flat] of the feet). Up till this point the name Yaakov has been used. That is, the follower after the heel, the man. Now the name Yisrael is employed. Why? Because not only is Yosef, Yaakov the man’s favourite son, he will also become the favoured one and deliverer of Yisrael the nation. Many a modern parenting manual will look poorly on Yaakov favouring Yosef, however, there is plenty of Biblical precedent for favouritism. Throughout Scripture God Himself is portrayed as favouring a one person over another, even to the point of saying, “I loved Yaakov and Esau I hated” (Malachi 1:2-3). In fact, one could say that Yaakov was honouring God by favouring Yosef. The Zohar suggests that Yosef (like Yaakov) was a more spiritually attuned than his brothers, and thus gained his father’s favour. Avraham favoured Yitzchak over Ishmael, and now Yaakov favours Yosef over his brothers. The Patriarchs were simply affirming that the subject of their favour was the one who was to guard the spiritual heritage of their descendants. In a society where everyone’s a winner, this Biblical favouritism is a concept that the modern western mind cannot abide. Regardless, God’s favour remains on His people for His Name’s sake and in spite of the Politically Correct protests of the liberal media. He will continue to honour and favour those who look to Him. K’tonet pasiym is interpreted by Rashi as, “a garment of fine wool”, which may well have been the case given that Yosef and his brothers were shepherds. The now famous coat of many colours idea comes from Yafeh Toar, which says that it was a long-sleeved embroidered tunic made of variously coloured strips of fine wool. The second of the two Hebrew words, “Pasiym” comes from the root “pasas” meaning to vanish or disappear. It is of course true that Yosef will soon disappear from his father’s sight. However, his father will see him again. To Yaakov Yosef will be thought dead but he will see him resurrected. This garment may also have denoted authority, even the highest authority in the family under Yaakov himself. That is, the status of the first-born. 4 When his brothers saw that their father loved him more than all his brothers, they hated him and could not overcome their hatred in order to speak to him in shalom. The special attention Yosef received only fuelled the tension he had already created by bringing a bad report of his brothers to his father. It may be that his brothers had truly done wrong and were sore at being exposed, then doubly so when they saw Yosef being treated with a prestigious garment. 5 Then Yosef (YHVH [Mercy] will add) chal’m (bound firmly: dreamed) a chalom dream and told his brothers—and they increased their hatred toward him, stewing on it (letting it go round in their minds). The Hebrew “Chalom” is employed twice in sequence to emphasize the dream and its prophetic nature. The primitive root CH-L-M means to firmly bind. Therefore the remez (hint) inferred by the root tells us that Yosef experienced a dream that was bound firmly twofold. That is, it had already been established outside of time and space as a certainty. From the perspective of the dream Giver (God), Yosef was already the ruler of his brothers and would become ruler over Yaakov’s household. The Hebrew, “vayageid l’echayv vayosifu od sono oto” translates literally as, “And came to his brothers an increase (yosef) of continually cycling hatred toward him”. This is a Hebrew wordplay using the same root word from which Yosef’s name is derived, to show an adding/increasing of hatred rather than an adding/increasing of status or wealth. It may have been immature of Yosef to share the dream with his brothers, however, he may simply have been excited by what he perceived to be the certainty of it and wanted to share that excitement with his siblings. Whatever Yosef’s motivation for sharing the dream, his brothers saw it only as another way in which he was usurping their position and stature. 6 He said to them, “Please listen to Ha-chalom the dream chalam’ti I dreamed. We could read, “Please listen to this firmly established thing that is firmly established”. This in part is what the brothers are hearing. Throughout Scripture, beginning with Avraham, dreams are known to be a means by which God speaks and conveys His established purposes to his chosen ones. The sons surely know of the stories of the dreams of their father and forefathers. This only intensifies their ill feeling toward Yosef. 7 V’henei and now, behold, we were binding sheaves in the middle of the field. V’henei And behold All of a sudden, my sheaf arose and stood upright. V’henei And now, behold, your sheaves turned around and bowed down to my sheaf.” As we can see from the following verse, there is no doubt in the minds of Yosef’s brothers as to what the dream means. Surely Yosef also understood its meaning. Was he wise to share it? Probably not. But, it seems that HaShem intended for Yosef to do so, knowing that the progression of favour placed upon Yosef would ignite a jealous rage in them that would end in their selling him into slavery in Egypt. We can see that this first dream alludes to the future, when Yosef’s brothers will seek grain (Sheaves) from Egypt and will bow before Yosef, the supplier of grain (Sheave). The fact that they turn around to bow to him in the dream shows t’shuvah (repentance), and a change in their attitude toward Yosef in the future. It is also important to note that Yosef’s sheave arose, that is, it needed to be lifted up, to rise from the ground. In other words, the dream also prophesied the time of his trouble, a time when he would be brought down to the ground. It is from this position that he will arise and stand upright, firm. 8 And his brothers said to him, “Will you ha-maloch be the king tim’loch king of us? Will you mashol rule and have tim’shol dominion over us?” And there came to his brothers an increase (yosef) of continually cycling hatred toward him because of his dreams and because of his words. In classic Hebrew a king reigns with the consent of his subjects whereas a ruler dominates them against their will. If this is the intended meaning here, then the brothers are incredulous at the idea that they might willingly consent to Yosef ruling over them as king. This is of course exactly what will happen when they seek help from Yosef in Egypt. 9 But then he chalom dreamed an od reoccurring/cycling chalom dream va’safer and recounted it to his brothers, saying, “Henei Behold, now, I have just chalam’ti dreamed a chalom dream od reoccurring/cycling. And Henei Behold, Suddenly, there was the sun and the moon and the eleven stars bowing down to me!” This dream is similar in meaning to the first but is not the same. The second dream includes not only symbols of Yosef’s brothers (stars) but also alludes to Yosef’s father (Sun: Yaakov) and mother (Moon: Rachel, who is already dead). In the ancient East the sun, moon and stars were worshipped as deities and had masculine and feminine designations. Even today in some Middle Eastern and Eastern European countries, the sun and moon are used as symbols on bathrooms to distinguish between them for male (Sun) and female (moon) use. Yaakov’s dream is communicating the fact that he will rule over his father’s household, and that he will rule as God’s representative, over the false celestial gods of Egypt. This is prophetic not only of Yosef but also of Yisrael. This is why Yosef must rule over the house of Yaakov, that is, the people of Yisrael. Thus it is through Yosef that Yisrael will gain her freedom from slavery to the false gods of Egypt. This is also a drash (comparative teaching) for our time. Many in our time pursue false gods and many of us have come under subjugation to false gods, sin and misguided syncretism. However, God has supplied us with a Yosef, Messiah Yeshua, and God with us. It is Yeshua Who offers to deliver us from our subjugation to sin and idolatry. In fact, this is why a majority of the Jewish nation did not accept Yeshua at His first coming. It was part of the plan of God to make Yisrael like the sons of Yaakov, their ancestors. Just as the sons of Yaakov rejected Yosef (their redeemer) at first, many of the Jews of Yeshua’s time also rejected Him. However, like the sons of Yaakov, their ancestors, Yisrael the nation, the Jews of these latter days, will come to Yeshua in repentance and receive deliverance from sin, hatred and the oppression of the nations who seek our destruction. The nations would do well to remember that our Messiah, like us, is a sheave, risen and standing in a field of sheaves, blood of our blood, the King unto Whom we will willingly bow as individuals and as a nation. Romans 11 speaks of the day yet to come when all of the ethnic people of Israel will be saved through Yeshua our King Messiah. 10 He told it to his father as well as his brothers. Then his father rebuked him and said to him, “What is ha-chalom the dream you have chalam’ta dreamed? Will we really come—your mother and I with your brothers—to bow down to the ground to you?” 11 So his brothers were jealous of him, but his father shamar, guarded, kept, paid heed to ha-D’var the Word. Here is another significant difference. Yosef also tells his father about the dream. This was either the misguided confidence of youth or an act of incredible bravery. Either way, Yaakov’s response, while it is initially one of rebuke, ends with contemplation. Like Miriyam (Mary) the mother of our Mashiyach, Yaakov ponders the words of his son. The Talmid Yochanan calls Yeshua Ha-D’var, the Word (John 1:1). In the present text we could read retrospectively, “His father paid heed to Yeshua (Ha-D’var). In fact, that is exactly what Yaakov was contemplating. He was hearing a dream that foretold the resurrection of the dead. After all, Rachel, the mother of Yosef was already dead. In order for her to bow before her son she would have to be resurrected. Therefore, Yosef’s dream also tells of the last day, Yom Ha-Din, when even the Patriarchs and Matriarchs will bow before the Eternal King of Israel and the Nations, Yeshua, for Whom Yosef is a type. We notice that the hatred of the brothers has now turned to jealousy. Hatred, while dangerous, is no match for jealousy. At first Yosef’s brothers hated him but did not see him as a real threat, now they feel threatened, and have become jealous, feeling powerless to prevent Yosef’s dreams from coming true. As a result it is not their hatred but their jealousy that acts as the catalyst for the sinful actions that follow. 12 Then his brothers went to graze their father’s flocks at Shechem (Place of burdens). 13 Yisrael (Overcome in God) said to Yosef (YHVH [Mercy] will add), “Aren’t your brothers grazing the flocks in Shechem (Place of burdens)? Come, let me send you to them.” “Heneini Here I am, ready, in awe and willing” he (Yosef) said to him (Yaakov). Yosef’s response to Yaakov is one of profound obedience and humility. Heneini is used only in situations of absolute devotion and willing obedience. It’s no coincidence that this same word has been employed in the past at times when other fathers’ have been about to lose or seemingly about to lose their sons (Gen. 22:1, 7, 11; 27:1). 14 Then he said to him, “Go now, and check on the shalom (peace) of your brothers and the shalom of the flocks and bring word back to me.” So he sent him from the valley of Chevron (Company of friends) and he went to Shechem (Place of burden). The double use of the word shalom here is in stark contrast to the inability of Yosef’s brother’s to speak to him in shalom (v.4). The remez (hint) at an allegorical interpretation is poignant. Yosef is leaving the company of friends to go to a place of burden. 15 A man appeared to him there, wandering in the field, and the man asked him, “What are you looking for?” 16 “I’m looking for my brothers,” he said. “Please tell me where they’re grazing.” This verse is reminiscent of, “A man wrestled with him till day break” (Gen. 32:24). It is possible that the man who guided Yosef toward his destiny is the same man that wrestled with Yaakov. The Targum Yonatan, Pirke Eliezer and Yarchi all say that the man who appeared is Gavriel (Mighty one of God) in humanoid form. Rambam says that he had been sent to lead Yosef to his brothers. 17 The man said, “They pulled up camp and moved on from here. For I heard them saying, ‘Let’s go to Dotay’nah (two wells).’” So Yosef (YHVH adds) went after his brothers and found them in Dotay’nah (two wells). 18 Now they saw him from a distance. Before he was close to them they plotted together against him in order to kill him. 19 They said to one another, “Henei Behold, now comes the baal ha-chalomot husband, lord, master of the dreams!” These sons of Yaakov and brothers to Yosef were planning murder. A far cry from their father’s righteousness. The mocking proclamation, “Henei Behold, now comes the baal ha-chalomot husband, lord, master of the dreams!” is both ironic and prophetic, even bordering on blasphemy, given that Yosef’s dreams were a form of conversation with HaShem. We notice that they call Yosef the lord of the dreams, that is, lord of the two specific dreams he had shared with them. The first dream being the firmly established future fact of their willing submission to Yosef (A type for Moshiyach). The second dream being the established future fact of both Yosef’s father’s willing submission to him and of the final resurrection. 20 Come on now! Let’s kill him and throw him into one of ha-borot the wells, so we can say that an evil animal devoured him. Then let’s see what becomes of his dreams.” A careful reading of the Hebrew text provides the reason for the qualifying phrase in verse 24, “Now the well was empty with no water in it”. The translation, “the well” for the Hebrew ha-borot is strengthened by the meaning of the name Dotay’nah (two wells). In other words, they wanted to put him in one of the two wells. Given that at this point the intention was murder, they were probably meaning to throw Yosef into the well that was filled with water. Thus the counter solution of Reuven in verse 24. 21 But Reuven (Behold a son) heard and rescued him out of their hands, saying, “We must not beat him to death.” 22 In order to rescue him from their hand and to return him to his father, Reuven (Behold a son) said to them, “Don’t shed blood! Throw him into this well here in the wilderness, but don’t lay a hand on him!” Reuven seems an unlikely hero here. After all, he had lost standing in Yaakov’s household due to his sin with Bilhah, and he probably suspected that Yosef, as the favoured son of Yaakov, would receive some of his status as first-born (Gen. 35:22; 1 Chron. 5:1). In order to convince his brothers not to kill Yosef, Reuven had to come up with an effective, if temporary, alternative (Gen 42:22). This tells us that the brothers were intent on killing Yosef, a sad reflection on the moral character of Yosef’s brothers. Reuven seems to point out an alternate well (one of the two), the one without water in it, knowing that Yosef has more chance of survival in the empty well. 23 So as soon as Yosef (YHVH adds) came up to his brothers they stripped Yosef (YHVH adds) of his tunic (K’tonet pasiym [Literally a tunic flat]). 24 Then they took him and threw him into the well. (Now the well was empty, with no water in it.) Up till now Yosef had still been approaching. At once upon his arrival (obviously oblivious to his brothers’ intentions), Yosef was taken and stripped of the garment that symbolized his status as favoured son and ruler over his brothers. Yosef pleaded with his brothers not to throw him into the well (Gen 42:21). The stripping of Yosef’s garment is also prophetic of the stripping of Yeshua’s garment prior to His execution (Luke 23:34). 25 Then they sat down to eat bread. When they looked up, v’henei and behold, at once, there was a caravan of Yishm’eiliym (Ishmaelites: Hears God) coming from Gilead (Witness heap/stones), with their camels carrying gum, balsam, and myrrh—going to bring them down to mitzrayimah Egypt (double distress). The Targums of Onkelos and Yonatan call the Ishmaelites, Arabians; and the Targum of Yerushalayim, Saracens. They are descendants of Avraham’s son Ishmael. A remez (hint) appears in the meanings of the names in this verse. Those who hear God have come to bear witness to Yosef’s (Yaakov’s) double distress. That is, the present distress of Yosef and the latter distress of Israel. The Ishmaelites bring myrrh among their goods. A fragrance associated to death and morning. 26 Then Y’hudah (Praise) said to his brothers, “What profit is there if we kill our brother and cover up his blood? Come on! 27 Let’s sell him to the Ishmaelites. Let’s not lay our hand on him—since he’s our brother, our own flesh.” His brothers listened to him. The fact that Y’hudah is listened to infers his position as leader of the disgruntled brothers. Reuven had to support his call for moderation in the treatment of Yosef, whereas the brothers agreed straight away with the proposal made by Y’hudah. Whatever we decide regarding the motivations of both Reuven and Y’hudah, they are both responsible for delivering Yosef from the murderous hands of their brothers. 28 When some men, Midyaniym (Strife) merchants, passed by, they dragged Yosef (YHVH adds) up and out of the well and they sold Yosef to the Yishm’eiliym (Ishmaelites: Hears God) for 20 pieces of silver, and they brought Yosef (YHVH adds) to mitzrayimah Egypt (double distress). It’s clear from the both the text and from ancient mapping, that the Midianites and the Ishmaelites were close neighbours of similar ethnicity (The sons of Ishmael had intermarried with the Midianites and vice versa). This is why the Targums call both peoples Arabians. The answer to the interchangeable use of these names is that they were traveling and trading together. Twenty pieces of silver equal 5 shekalim, which is the price for the redemption of the first-born sons of Israel (Num. 3:45-47). This is the Torah’s way of saying that Yosef will receive the status of a first-born. He was after all, the first-born son of Yaakov’s beloved wife Rachel (Ewe), a shepherd born of a sheep. Yosef was to be a shepherd of shepherds. Sound familiar? It should. He is a type for our Moshiyach Yeshua, the Shepherd, born of His sheep. Alternatively, if we take the twenty pieces of silver to be twenty shekalim, then this is the redemption price for one who is dedicated to HaShem (Lev. 27:5). Also an allusion to the Messiah. 29 When Reuven (Behold a son) returned to the well and saw that Yosef (YHVH adds) was not in the well, he tore his clothes. 30 Then he returned to his brothers and said, “The boy is gone! And I—where should I go?” Reuven was obviously not made party to the plan to sell Yosef and so he returns, possibly from his assigned watch, to find that his brothers have done away with Yosef. This is possibly why he is recorded later saying, “Therefore, behold, also his (Benyamin) blood is required” Gen 42:22. Which infers that Reuven may not have been aware of the selling of Yosef. The act of tearing his garment is symbolic of mourning, meaning that he believed Yosef to be dead, probably murdered. It’s quite possible that he found out that Yosef was still alive only after Yosef himself revealed the fact. Again, this conveys to us that Reuven had lost all respect and authority as first-born son. Reuven was distraught because, not only was Yosef missing and presumably dead, but also, as first-born he would have to give an account of this to his father which would only further diminish his standing in the family. 31 So they took Yosef’s (YHVH adds) tunic, slaughtered a billy goat, and they dipped the tunic into the blood. 32 Then they sent the K’tonet pasiym (Literally a tunic flat) long-sleeved tunic, and it was brought to their father, and they said, “We found this. Do you recognize whether or not it is your son’s tunic?” 33 He did recognize it and said, “My son’s tunic! An evil animal has devoured him! Yosef must be torn to pieces!” It seems that the brothers manufacture the evidence for Yosef’s murder as a response to Reuven’s plea, “Where should I go?” They may have reasoned that if Reuven had concluded that Yosef might have been taken elsewhere rather than murdered, so would their father. It is possible, given the inference in Gen 42:22, that the brothers also hid the dipping of Yosef’s coat in blood from Reuven. The phrasing, “Then they sent the K’tonet pasiym” infers that they sent the tunic ahead of them with a servant and only after Yaakov had received the initial news did they arrive to give explanation. If this is the correct reading it reflects very poorly on the brothers, showing their actions to be cowardly and undignified. Yaakov’s sons (Perhaps with the exception of Reuven) lied in two ways: first, they lied about what they had done, pretending that Yosef had been killed accidentally by a wild animal, and second, they lied by omission when they failed to correct their father’s assumption that Yosef had been ripped apart by a wild animal. 34 Yaakov tore his clothing and put on sackcloth and mourned for his son many days. 35 All his sons got up along with all his daughters to console him, but he refused to be comforted. He said, “For I will go down to Sheol to my son, mourning.” So his father kept weeping for him. Yaakov uses the word sheolah (Sheol: holding place of the dead) and not kever (grave). He is professing his belief in the afterlife. This long before the Hellenization of the known world. Those who say that Jews did not believe in the afterlife prior to the Hellenization of the known world are simply wrong. “All his daughters” refers to Dinah and his daughters-in-laws (Rashi & Rambam). The fact that Yaakov refused to be comforted brings to mind another text that prophecies events which were to occur at the time of the Messiah’s birth: “Thus says Hashem; ‘A voice was heard in Ramah, lamentation, and bitter weeping; Rachel, weeping for her banim children, she refuses to be comforted for her banim, because they were no more’” –Jeremiah 31:15 [Mt.2:18]. In this text Rachel is seen as the mother of all Israel’s sons. This adds to the symbolism of Yosef’s second dream. With reference to the phrase, “mourned for his son many days”, [yamiym (days) can be interpreted as years], and based on Megillah 17a Rashi says that Yaakov mourned for the full 22 years until he was reunited to his son Yosef. 36 Meanwhile the Midyaniym (Strife) sold him into mitzrayimah Egypt (double distress), to Potiphar (Belonging to the Sun) an official of Pharaoh (Great house), the commander of the bodyguards. Either, the Midianites here are those traveling with the aforementioned Ishmaelites or Yosef has been sold to them by the Ishmaelites. Potiphar and Pharaoh are thought to be titles rather than proper nouns. An alternate reading of this verse sees Potiphar as the Chief Officer over Pharaoh’s prison guards. Yosef has travelled from Chevron (Community of friends/brothers) to Shechem (Place of burden) to Dotan (two wells) and down to Mitzrayim (Double distress) and into the service of Potiphar (one belonging to the Sun), under the Rule of Pharaoh (the Great house over all the deities of the heavens). However, in fulfilment of his firmly established dream, he will one day rule over Potiphar (the one belonging to the sun), and his generations will leave Pharaoh’s great house of false gods desolate. Yosef’s suffering is serving God’s purposes. One might say that God caused Yosef to suffer so that he could one day deliver his father, mothers and brothers, Yisrael. “Yet it pleased HaShem (Mercy) to bruise Him. He caused Him to suffer. If He makes His all of himself a guilt offering, He will see His offspring, He will prolong His days, and the will of HaShem (Mercy) will succeed by His hand.” –Isaiah 53:10 “But in this way God has fulfilled what He foretold through all the prophets, saying that His Messiah would suffer.” –Acts 3:18 © Yaakov Brown 2017 The fear of God means an end to fear. We begin this chapter with Yaakov still fearful of the possibility of attack from the surrounding peoples as a result of the actions of Shimon and Levi.
35:1 And Elohim (God the Judge) said to Ya’akov (Follows after the heel), “Arise, go up to Beit-El (House of God, the Judge), and settle there; and make there a Mizbe’ach (altar of blood sacrifice) to El (God, Judge) Who appeared to you when you were fleeing from the face of Esav (Hairy) achicha (your brother).” Approximately 22 years earlier Yaakov had vowed that the place he had dreamed of while in Beiyt El would be none other than the House of God. At that time he had set up a pillar of remembrance commemorating his meeting with God. Yaakov’s intention was to return to his father’s house and although he had settled for a short time outside the city of Shechem, he is now being reminded by God of the vow he had made following his encounter with God at Beiyt El. “And Ya’akov vowed a neder (vow), saying, If Elohim will be with me, and will be shmaraniy (Guardian) over me in this derech (way, journey) that I go, and will give me lechem to eat, and beged (clothes) to put on, So that I return to beiyt avi (House of my father) in shalom; then shall Hashem be for me Elohim (my God). And this even (stone), which I have set for a matzevah (pillar), shall be Beiyt Elohim (House of God): and of all that You shall give me I will surely give the aser (tenth) to You.” –Genesis 28:20-22 We note that even though Yaakov is heading south, he is none the less going up (geographically speaking), making Aliyah. This is an allusion to approaching the Mountain of the Lord. It is Elohim Who meets with Yaakov here. God instructs Yaakov to go up to Beiyt El and to build a sacrificial altar (mizbeach). Elohim speaks in the third person saying, “Make an altar to El Who appeared to you”. This indicates one of two things, either Elohim denotes the Malakh HaShem (Messenger of God/Yeshua) Who is speaking of the unity of God, thus El; or, the speaker Elohim is the unified God-head speaking of El (Yeshua). It is interesting to note that Gur Aryeh, referencing Exodus 34:6, says that in the present text the Name of God El conveys a boundless degree of mercy. Thus Elohim (Judge) and El (Mercy). In any case, the text conveys a sense of the complex unity of God, Who manifests to humanity in a number of ways. God reminds Yaakov that his first encounter at Beiyt El took place in the days when he was fleeing Esav. It seems that God is helping Yaakov to reconnect with his calling, and to make a sober assessment of his present situation. He is no longer fleeing Esav, he is returning in freedom and is experiencing the fullness of God’s provision and protection for him. Yaakov has been in danger of returning to fear and uncertainty, being concerned about the possible repercussions of his sons’ actions against Shechem. Perhaps God is saying, “Remember that I was with you then, and I am with you now.” 2 Then Ya’akov said unto his Beito (Household) and to all that were with him, “Put away the elohei hanekhar (gods foreign) that are among you, vhitaharu (and be pure), and change your simloteiychem (garments); 3 And let us arise, v’na’aleh (and go up) to Beit-El; and I will build there a Mizbe’ach (altar of blood sacrifice) unto El (God, Judge) Who answered me in b’yom tzaroti (in the day of my trouble/distress), and was with me in the derech (way) in which I went. Yaakov’s instructions to his household can be associated with the preparations of Israel as she approached Mount Sinai (Exodus 19:14), the Torah’s instructions regarding preparation for ritual service (Num. 19:7-8), and with a repentant and renewed commitment to the One true God (Joshua 24:14). What is clear is that Yaakov is taking the Holiness of God very seriously. We last heard of household or foreign gods in the account of Rachel’s stealing of her father’s household gods. It is no coincidence that this recollection is inspired by the present text. The curse associated with the stealing of the idols comes to bear soon after these events. This instruction of Yaakov may well have been an opportunity for Rachel to come clean regarding the hidden gods of her father, however, given her premature death, it is possible that she was not among those who gave up their idols to Yaakov for burial. As far as we know she had never told Yaakov of the household idols. She had probably taken them believing (according to ancient tribal cultural standards) that the possession of them entitled her to her father’s holdings at the time of his death. We should also remember that “an undeserved curse cannot land” (Proverbs 26:2), and that Rachel qualifies as deserving of the curse pronounced unwittingly by Yaakov. The instruction to change garments may well have to do with uncleanness associated to touching the dead (of Shechem) and possibly in regard to the clothing having touched idolatrous loot taken from Shechem. 4 And they gave to Ya’akov kol elohei hanekhar (all gods foreign) which were b’yadam (in their hands), and all their nezamiym (rings) which were in their ozneihem (ears); and Ya’akov buried them under the elah (terebinth) which was at Shechem (back). The foreign deities are self-explanatory, however, for the modern reader the allusion to rings is difficult. These rings of the ear are associated with slavery (Exodus 12:6) or, as in this case, subservience. These rings indicate subservience to foreign gods and may well have been most prolific among the captives of Shechem who had now joined Yaakov’s retinue. Some have asked why these idols and earrings were not melted down for use. The reality is that most often, when items are made from melted jewellery, idolatry soon follows (Golden Calf [Exodus 32], Gideon’s Ephod [Judges 8:25-27] etc.). Why were these items buried rather than simply destroyed and thrown away? The act of burying them has all the symbolism of death and shows these gods to be dead, incapable of anything. Therefore, they’re buried, not gods (Psalm 135:15-17). 5 And they journeyed; and the chittat Elohim (terror of God, Judge) was upon the cities that were around them, and they did not pursue after the Bnei Ya’akov (children of Jacob). 6 So Ya’akov came to Luzah (Almond tree), which is in Eretz Kena’an (Land of lowland) that is, Beit-El (House of God, Judge) he and kol ha’am (all the people) that were with him. While one could make the presumption that the terror was due to the slaughter that had taken place at Shechem, this would be a mistaken conclusion. Yaakov was clearly concerned that the surrounding peoples outnumbered his household and that the actions of his sons’ at Shechem would only exacerbate their situation. Additionally the text states that the terror is of God. This means that it was a supernatural terror which had been imparted by God in order to protect Yaakov according to His promises (Genesis 28:10-15), made in the very place that Yaakov was now commanded to approach. 7 And he built there a Mizbe’ach (altar of blood sacrifice), and called l’makom (the place) El Beit-El (God, Judge of the House of God, Judge); because there Ha-Elohim (The God, Judge) appeared to him, when he fled from the face of achiv (his brother). The doubling of words indicates affirmation and firm resolve. Here the doubling of the Name El upon the place of Beiyt El establishes it as a sacred land mark for proclaiming the God of gods and His intrinsic link to Yaakov/Yisrael. God the Judge will Judge, God Who is merciful will show boundless mercy. All this is stated in reference to Ha-Elohim (The God), and is a constant reminder to Israel of the present help of God in times of trouble. 8 But Devorah (Bee) meineket Rivkah (nursemaid of Rebecca: captivating) died, and she was buried under an alon (oak) below Beit-El (House of God, Judge); and was called sh’mo (by the name) Alon Bachut (Oak of weeping). The Midrash says that this account, which deals with the death of Devorah the maid servant, none the less infers the death of Rivkah (Rebecca). The Torah does not mention Rivkah’s death explicitly. This is explained by the Sages in various ways, none of which are convincing propositions. Suffice to say, for whatever reason Rivkah’s death is not recorded, though she is venerated and appreciated as a godly Matriarch of the Jewish people. 9 And Elohim appeared unto Ya’akov again, when he returned from Padan Aram (field of exaltation), and made a bracha (blessing) upon him. God appears to Yaakov again in the sense that this is the second time God has come to Yaakov since his return to the Holy Land. Rashi suggests that Elohim blessed Yaakov following news of Rivkah’s death. 10 And Elohim said to him, Shimcha (your name) is Ya’akov (Follows after the heel); no longer will shimcha (your name) be called Ya’akov (your name), but Yisra-el (Overcome in God) shall be shimecha (your name); and He called sh’mo (his name) Yisra-el. The name Yaakov is not done away with, to the contrary, HaShem says, “Your name is Yaakov”. The second statement, “No longer will your name be called Yaakov” refers to the combined people of Yisrael. Thus we don’t call the tribes of Israel Yaakov. Alternatively, in mundane matters his name is Yaakov, however, with regard to the sacred purposes of God, he will be called Yisrael. Unlike Avraham, whose name is changed and his former name no longer used, Scripture testifies to the ongoing use of the name Yaakov. Where Avraham represents Trust, being the Father of Trust (Faith), Yaakov represents the struggling seeker and Yisrael the overcomer. The Gospel message of sin and redemption is perpetually represented in the life of Yaakov, who, in God, becomes Yisrael. 11 And Elohim (God, Judge) said to him, “I am El Shaddai (God Almighty, all sufficient protector); be fruitful and multiply; a Goy (nation) and a Kehal Goyim (community of nations) shall be from you, and Melechim (kings) shall come out of your loins; The Name El (unlimited mercy) is joined here with the title Shaddai which comes from the root dai, meaning sufficient, enough. Thus God is sufficient, enough. The fear of God means an end to fear. 12 And Ha-aretz (The Land) which I gave Avraham (Father of many peoples) and Yitzchak (He laughs), to you I will give it, and to your zera (seed) after you will I give Ha-aretz (The Land). This affirmation of the covenant promise for the Land of Yisrael reiterates the covenant made with Avraham, one that was reliant on God alone. It is then placed upon Yitzchak, Yaakov and Yaakov’s descendants. Thus the covenant blessing for the Land is not reliant on the actions of the children of Israel but upon the God of Israel. 13 And Elohim ascended from him b’makom (in the place) where He talked with him. This verse infers that Elohim was present in some manifest form. Perhaps even humanoid. Possibly as a Malakh (Angelic messenger), even Yeshua (God with us). This phrasing also denotes the role of Yaakov as the one from whom the ladder of Genesis 28 will come forth. In other words, “Yeshua (Salvation) comes from the Jews”. 14 And Ya’akov set up a matzevah (pillar, monument) in b’makom (in the place) where He talked with him, even a matzevat even (pillar of stone); and he poured a nesech (drink offering) upon it, and he poured shamen (oil) upon it. 15 And Ya’akov called the shem (name) of ha-makom (the place) where Elohim spoke with him, Beit- El (House of God, Judge). This is now the second pillar Yaakov has set up at Beiyt El. Why does he set up a second pillar? Most likely it is to commemorate his second encounter, however, it’s possible that the former pillar had been removed by the inhabitants of the land. Yaakov pours out two offerings, first a drink offering, possibly water, and second an offering of oil. Both symbols are associated with the worship of HaShem. The former being a means of cleansing and the latter a symbol of the Holy Spirit and fuel for the light of the Menorah which represents the present glory of Hashem manifest in the Holy place. This is now the third time Yaakov has named Beiyt El (Gen. 28:18-19; 35:7). Thus the completion and establishment of this sacred place and the past, present and future redemption it represents. 16 And they journeyed from Beit-El; and there was still a space of ha’aretz (the land) to get to Ephratah (Place of fruitfulness); and Rachel (Ewe) travailed, and she had hard labour. 17 And it came to pass, when she was in hard labour, that the meyaledet (midwife) said to her, “Fear not; you shall have this ben (son) also. 18 And it came to pass, as her nefesh (core being) was in departing, (for she died) that she called sh’mo (his name) Ben-Oni (Son of Affliction); but aviv (his father) called him Binyamin (Son of my right). The birth of Benyamin completes the tribes of Israel in the land that they will inherit. His two names, “Son of my affliction” and “Son of my right (strength)” once again reveal the Gospel journey from affliction to strength. His names are a prophetic statement concerning the captivity and freedom of Yisrael. He is the suffering of her captivity and the strength of her freedom. Rachel is not cursing her son by naming him this way. She is simply making an observation from the position of her experience. Nor is Yaakov usurping the name Rachel has given their son, to the contrary, he is adding to it, illuminating it. Rambam observes that Yaakov simply gave the homonym Oni its alternate translation, strength. 19 And Rachel died, and was buried on the derech (way) to Ephratah (Place of fruitfulness), which is Beit-Lechem (House of bread). 20 And Ya’akov set up a matzevah (pillar) upon her kever (grave, tomb); that is matzevet kevurat (Pillar of the grave) of Rachel to this day. 1 Samuel 10:2 says that the tomb of Rachel is in the territory of Benyamin. Jeremiah 31:15 records a prophecy of Rachel weeping in Ramah, a Benjaminite city (Joshua 18:21-28). However, Beit-Lechem would become a significant town in the time of David and is therefore used here as a reference point. We note that a pillar or large stone placed over the grave may be the origin of the Jewish practice of placing stones on top of graves in remembrance of a loved one. The placing of stones atop modern Jewish graves also reminds the modern Jew that Biblical Jewish tradition saw Jews interred above ground, covered by rocks or in tombs. Biblically speaking Jews were not buried beneath the ground. This also makes clear the distinction between Kever (an above ground grave) and the spiritual holding place Sheol (a below ground spiritual location, not a grave). 21 And Yisra-el journeyed, and pitched his ohel (tent) beyond Migdal-Eder (tower of the flock). 22 And it came to pass, when Yisra-el dwelt in that land, that Reuven (behold a son) went and lay with Bilhah (troubled) pilegesh aviv (paramour of his father) and Yisra-el heard it. Now the Bnei Ya’akov (Children of Jacob) were Sheneym Asar (Twelve); 23 The Bnei Leah (Children of Leah): Reuven (Behold a son) bechor (firstborn of) Ya’akov, and Shimon (heard), and Levi (joined to), and Yehudah (Praise), and Yissakhar (exalted wages), and Zevulun (honoured, exalted); 24 The Bnei Rachel (Children of Rachel): Yosef (HaShem has added), and Binyamin (Son of my right/strength); 25 And the Bnei Bilhah (Children of Bilhah) shifchat Rachel (maid servant of Rachel): Dan (Judge) and Naphtali (wrestling); 26 And the Bnei Zilpah (Children of Zilpah) shifchat Leah (maid servant of Leah): Gad (army), and Asher (happy); these are the Bnei Ya’akov (Children of Jacob), which were born to him in Padan Aram (Field of exaltation). Reuven’s act of betrayal is not only an act of abominable sexual sin, it is also a statement of Rebellion (2 Sam. 16:20-22; 1 Kings 2:13-25), not only against his father but also against Yisrael. As a result of his sin Reuven loses the privileges of the firstborn (Gen. 49:4). His birth-right is later transferred to Joseph (1 Chronicles 5:1). Although Yisrael hears of what Reuven has done he does not react. The sages suggest that after Rachel’s death Yaakov had set up home in the tent of Bilhah. As a result, Reuven, seeking to defend his mother Leah’s honour, defiled Bilhah. Regardless of Reuven’s reasons, his sin was grievous and the consequences far reaching. The text of verse 21 uses the name Yisrael rather than Yaakov. This conveys the idea that Reuven has sinned, not only against his father Yisrael but also against the now completed tribes of Yisrael. 27 And Ya’akov came unto Yitzchak Aviv (his father) at Mamre (strength), unto Kiriat Ha-arba (City of Four), which is Chevron (company, friends), where Avraham and Yitzchak sojourned. 28 And the days of Yitzchak were me’at shanah u’shemonim shanah (180 years). 29 And Yitzchak gave up his spirit, and died, and was gathered unto his people, being zaken (old) and full of yamim (days); and his banim (sons) Esav and Ya’akov interred him. Yaakov has come in full circle. He had left his father in fear for his life and has returned to the land under the weight of grief. He has heard of the death of Rivkah his mother (she is not present with Yitzchak upon his return) and recently watched his beloved wife Rachel die in child birth (based on rabbinical tradition she was probably between 35 and 45 years of age). Yitzchak will live another twenty one years in Chevron before he passes away full of days (a Hebrew idiom reserved for the righteous). Yitzchak is “gathered to his people”. A phrase that denotes the afterlife and the latter teaching regarding the Bosom of Avraham. From ancient days Jews have understood sheol as a holding place for those who have passed from this world. A place divided into two sections, the righteous held in the Bosom of Avraham and the wicked in Gehinnom. Twenty one years after Yaakov arrives back at Chevron, Esav journeys north-west to help Yaakov inter their father. Rashi notes that in recording Yitzchak’s death here the Torah doesn’t follow chronological order because Joseph was sold into slavery twelve years before the death of Yitzchak. © Yaakov Brown 2017 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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