Gen. 44 : 18 - 47 : 27 Vayigash “And came near”

[R' Y'hoshua Moshe]

Shabbat shalom!! The following is a commentary for this week's reading by Rabbi Yaakov benYosef:

Vayigash “And came near” - B’reisheet (Genesis) 44:18 - 47:27

6 Tevet 5765 – Dec. 18, 2004

One of the most commonly translated words for repentance in the is teshuvah. However, the Hebrew word teshuvah can more accurately be translated as return. In other words, from a perspective to repent is to simply return to the protection of HaShem. This concept can clearly be demonstrated in Vayigash. For example, when Yosef and family are reunited we can see a clear picture of how that process of teshuvah works. To fully understand how the process works, we must understand that teshuvah is a journey which has a very specific goal. Vayigash can help us understand the goal of teshuvah through the primary attributes of teshuvah. The four attributes of teshuvah described in Vayigash are sacrifice, forgiveness, renewal, and propagation.

The first attribute of teshuvah described in Vayigash is sacrifice. Sacrifice can be seen in B’reisheet 44:32-34 “For your servant became a guarantee for the lad unto my father, saying, If I do not bring him back to you, then I will bear the blame to my father forever. Now therefore, I pray you, let thy servant stay instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad not be with me? lest peradventure I see the evil that shall come on my father.” The passage makes it clear that Yehudah is willing to take Benyamin's place as Yosef's prisoner. The is extremely interesting considering the fact that Yehudah is the brother who wanted to sell Yosef to the Ishmeelites. Yehudah's heart has changed. Yehudah now places the needs of other individuals above his own. He is now concerned about the ill-effects that leaving Benyamin in Egypt will have on his father. It is Yehudah's heartfelt desire to protect his father from the grief of losing Binyamin. This displays Yehudah is repentant because he is sacrificing his own needs to edify another.

The second attribute of teshuvah described in Vayigash is forgiveness. Before teshuvah can be complete there needs to be forgiveness. Forgiveness is explained in B’reisheet 45:1-5, which states, “Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren. And he wept aloud: and the Egyptians and the house of Pharaoh heard. And Joseph said unto his brethren, I am Joseph; does my father yet live? And his brethren could not answer him; for they were troubled at his presence. And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for HaShem sent me before you to preserve life.” This passage makes it clear that Yosef is willing to forgive his brothers for all the hardship they had caused. Yosef's forgiving attitude opens up the path of teshuvah by allowing his brothers to return without any punishment or revenge. Yosef's forgiveness makes it possible to heal the rift, and reunite his family. Yosef's act of forgiveness was essential to his brothers repentance because it healed the differences and allowed the rest of his family to seek refuge in Egypt.

The third attribute of teshuvah described in Vayigash is renewal. Renewal is the rebuilding of the soul. This is shown in, Yehudah's concern for other individuals. It allowed him to renew his relationship with Yosef. Because Yosef witnessed Yehudah's concern for the well-being of his father, Yosef was able to see the transforming power of HaShem.

We can see a similar transformation planned for Yisrael. For example, B’reisheet 46:2-4 states, “HaShem spoke to Yisrael in the visions of the night, and said, Yaakov. And he said, Here am I. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.” From the passage we see that HaShem plans to renew Yisrael by making them into a stronger nation. By bringing a new nation out of Egypt, HaShem can display His might to the rest of the world. As a result, the rest of the world will know that there is a G-d in Yisrael. Vayigash, makes it clear that teshuvah creates a renewal of life that witnesses to others.

The final attribute of teshuvah described in Vayigash is propagation. It is the responsibility of everyone to pass HaShem's blessing onto others. For example, B’reisheet 47:6 states “The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if you know any men of activity among them, then make them rulers over my cattle.” Because Yaakov and his family return to Yosef, Pharaoh gives them the best land in Egypt. As a result, Yaakov can now bless Pharaoh. For example, B’reisheet 47:7-10 states “And Yosef brought in Yaakov his father, and set him before Pharaoh: and Yaakov blessed Pharaoh. And Pharaoh said unto Yaakov, How old art thou? And Yaakov said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage. And Yaakov blessed Pharaoh, and went out from before Pharaoh.” We can see that after being blessed with land, Yaakov propagates his blessing by blessing Pharaoh. It is clear that propagation of blessing is how HaShem passes his gifts on to others. As a result of the propagation of HaShem's blessing, the rest of the world is edified.

Teshuvah is clearly a path that unfolds over time. Teshuvah is not a quick fix that happens overnight. Teshuvah is an enduring process that takes time and energy to complete. Teshuvah requires both faith and works to be sustained. The path of teshuvah requires sacrifice, forgiveness, renewal, and propagation. Sacrifice is needed to change a person's perception of needs, and instill the desire to put the needs of others first. Forgiveness is needed to build a foundation of trust, like Yosef's brothers needed to rebuild their relationship with Yosef. Renewal is needed to create the change required to transform an individual's heart. Propagation is needed to bless others so that HaShem's power and mercy is displayed to the world. When teshuvah is built on these four attributes it is an enduring witness of HaShem's mighty hand.

By Rabbi Yaakov benYosef

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[Mark]

Vayechi: and he lived…

The word “vayechi” comes from the root word “kahee” which means alive, with the idea of vitality and freshness: it is the warmth of the skin, the hunger of the appetite. The visual image represented by “kahee” is the rambling brook, the bright green vegetation and other colors and senses of Spring. “kahyah”, by extension might represent the new growth of a tree or the extension of vines from year to year.

Jacob’s existence in the land of Egypt would not be considered a transference of the same; but a fresh sprout of new life: the end that was once thought dead and cut off was now starting fresh anew. This same term is consistently used of fathers begetting children throughout the patriarchal narrative from Adam with the birth of Seth (Genesis 5:3) to Terah begetting Abram, Nahor and Haran (Genesis 11:26). Such speaks practically to the affect that our children have on our lives as men and fathers. Our life does not end; but in a way it starts anew, taking a different path, as a tree branch shoots out in a new and often new direction. With Jacob, such new life seemed to have been cut off prematurely when he believed that his son, Joseph, had died. Yet, the sprout he had once thought dead came alive again when he came to Egypt.

And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years. Gen 47:28

Joseph lived under the care of his father for seventeen years, then in Egypt, Jacob lived under the care of his son for seventeen years. There is a paradigm that children are responsible to meet the needs of their parents when they grow old, as is also taught by Paul:

But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God. Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.
1Ti 5:4-5


And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt: Gen 47:29

Why do we refer to him as Jacob in verse 28 but as Israel in verse 29?

There are two oaths taken while placing the guarantors hand under the thigh. The first is Abraham’s servant, when commissioned to choose a bride for Isaac from among Abraham’s kinsmen (Genesis 24:2-9). The second is here. It may be that the significance is that both making their request have no expectation of being alive upon completion of the task.

The thigh is known for it’s power, thus to swear an oath “under the thigh” may be thought of as calling upon all the power and authority of the one binding the oath.

It is also translated in some cases as “loins” referring to one’s descendants (Genesis 46:26). From this perspective, the understanding may be that Jacob’s descendants will hold Joseph to his oath as though it were taken on their own behalf.

The request specifically establishes Jacob’s confidence in the Covenant promise to Abraham and Isaac concerning the Land.

By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, [leaning] upon the top of his staff.
Heb 11:21

But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said. Gen 47:30

And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed's head. Gen 47:31

And it came to pass after these things, that [one] told Joseph, Behold, thy father [is] sick: and he took with him his two sons, Manasseh and Ephraim. Gen 48:1

The word translated “sick” is khaw-law and may be interpreted as worn or weak. The suggestion is clear that he is nearing the end of his days. Regardless of how much time spent in each other’s company before this point, there is an intrinsic desire to join the parting generation with the new one. This stems from the requirement of Torah to honor the aged (Leviticus 19:32).

And [one] told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed. Gen 48:2

And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, Gen 48:3

Jacob had renamed this place Bethel (Genesis 28:19) but here refers to it as Luz. Why does he use the original name and not that which now honors God? It could be that there is constant pull in his life between the man he was and the person he is growing to become. Or, since Jacob is the name by which he appears to refer to himself while Israel is the name he is introduced by in the text, it may be that Israel is the title by which God sees him, but in his own mind he is still simply Jacob.

And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee [for] an everlasting possession. Gen 48:4

And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, [are] mine; as Reuben and Simeon, they shall be mine. Gen 48:5

Joseph’s name given to him at birth means “let Him add”. Jacob may have seen this as an opportunity for fulfilling his name in prophecy: that we gained two sons for the price of one.

And thy issue, which thou begettest after them, shall be thine, [and] shall be called after the name of their brethren in their inheritance. Gen 48:6

And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet [there was] but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same [is] Bethlehem. Gen 48:7

The distance between the field of Mamre and Bethlehem is less than 15 miles. Jacob would have had no trouble bringing her body to be buried in the tomb of the patriarchs, as he did with Leah. He tells his reasoning in that she was buried “almost to Ephrath” or “a little ways from fruitfulness” as having not yet achieved the possession.

And Israel beheld Joseph's sons, and said, Who [are] these? Gen 48:8

Jacob knew who the boys were. He had just named them two verses earlier. He was asking of Joseph a declaration: these are my sons. Boys need to hear this. They need to understand that they belong and that their fathers are anxious to declare them and to make clear association with them.

And Joseph said unto his father, They [are] my sons, whom God hath given me in this [place]. And he said, Bring them, I pray thee, unto me, and I will bless them. Gen 48:9

Now the eyes of Israel were dim for age, [so that] he could not see. And he brought them near unto him; and he kissed them, and embraced them. Gen 48:10

And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed. Gen 48:11

And Joseph brought them out from between his knees, and he bowed himself with his face to the earth. Gen 48:12

And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought [them] near unto him. Gen 48:13

And Israel stretched out his right hand, and laid [it] upon Ephraim's head, who [was] the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh [was] the firstborn. Gen 48:14

And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, Gen 48:15

The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth. Gen 48:16

Salvation is by grace through faith in the Messiah who comes. The word “redeemed” (gah-al) carries the idea of kinship. It means to save or to buy back; but the sense is to bring one back to his own (family).

And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head. Gen 48:17

And Joseph said unto his father, Not so, my father: for this [is] the firstborn; put thy right hand upon his head. Gen 48:18

And his father refused, and said, I know [it], my son, I know [it]: 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. Gen 48:19

It was really Joseph who, maybe unwittingly, established Ephraim as being the more prominent. The name Ephraim means “double portion” which is exactly what Jacob was granting him by establishing him as the first-born. It must have been spine-tingling when Jacob was first introduced to this son, his name being the masculine version of the same as the destination that Rachel never reached (verse 47). It must have been apparent to him that this person would grow to a status of prominence in the Kingdom. In fact, the Ephraimites would one day dominate the northern kingdom of Israel.

And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh. Gen 48:20

And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers. Gen 48:21

Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow. Gen 48:22

Rabbis suggest that Jacob is talking about the city of Shechem, owning responsibility for the acts of Simeon and Levi; but not allowing them to reap the benefits.

And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you [that] which shall befall you in the last days. Gen 49:1

How did Jacob know what the future would hold? One of the doctrinal understandings in Judaism (not universal) is that the prophecy is established in the benediction: that it was Jacob’s blessing his children that brought about fulfillment of prophecy: that he was not simply saying what he already knew but declaring what he willed should come to be. This opens anew a whole arena of conjecture as to what Messiah meant when declaring “whatsoever ye bind on earth shall be bound in heaven.”

Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.
Mat 18:18-20

Such encourages fathers to regularly begin blessing their children according to the Word of Adonai, participating in the regular practice of imparting blessing as part of the Sabbath ritual on Friday evening.

Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Gen 49:2

Reuben, thou [art] my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: Gen 49:3

Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou [it]: he went up to my couch. Gen 49:4

Such a warning to us all, that regardless of our station or ability: it is our integrity that establishes our worthiness. Upon gaining inheritance to the Promised Land, Reuben chooses not to enter; but selects a portion opposite the Salt Sea, along with Gad. Over time, the Reubenites will lose their individuality in their portion and become assimilated either into the culture of the various Canaanite tribes (resulting in the mixed culture of the Samaritans) or disappear into the Tribes of Judah and Benjamin, when Judah becomes an independent State from Israel.

James refers to Reuben’s condition as “double-mindedness (James 1:6-8). Messiah Yeshua may have been referring to Reuben as serving two masters (Matthew 6:24). Following after Adonai as our Lord and King is to set His agenda above our own: not following only so as to seize opportunities for our own advantage. James declares that such a person should expect nothing from God, because he is really offering nothing of himself. He is utterly unreliable, “unstable as water” because he is seeking his own agenda and will turn away at the slightest opportunity.

Simeon and Levi [are] brethren; instruments of cruelty [are in] their habitations. Gen 49:5

O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. Gen 49:6

Cursed [be] their anger, for [it was] fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel. Gen 49:7

Simeon, like Reuben, begins with an inheritance in the Land; but over time loses his identity amongst the tribe of Judah. Simeon became renown for idolatry. Levi might have suffered this same fate if it were not for his zeal toward God concerning the golden calf (Exodus 32). The result was that the curse of Jacob for their anger was turned to a blessing that afforded them a special prominence throughout the Kingdom of Israel. The take-home is clearly that when we are zealous for God and given completely over to Him, He makes even our short-coming an effective tool in His hand. While, regardless of how strong we are toward our own advantage, we will not succeed in the Kingdom that He is building.

Judah, thou [art he] whom thy brethren shall praise: thy hand [shall be] in the neck of thine enemies; thy father's children shall bow down before thee. Gen 49:8

Judah [is] a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? Gen 49:9

The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him [shall] the gathering of the people [be]. Gen 49:10

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 49:11

His eyes [shall be] red with wine, and his teeth white with milk. Gen 49:12

All eyes should be on Judah. It may be from the name which was given him, Judah means celebrated, that Jacob saw fit to establish him as the ruler of all of his house, though Joseph was given the double-portion. It is possible that Jacob saw this as a worthy reward for Judah having saved Joseph from the fate his other brothers had intended for him (Genesis 37:26). It could be the demonstration of his integrity concerning his daughter-in-law (Genesis 38).

Rabbinically, contrast is made between Judah and Reuben, that while Reuben often started with good intentions (he had hoped to save Joseph in Genesis 37:22) it was Judah who would successfully follow through.

Jacob has no problem with mixing metaphors, first he is a lion cub who is satisfied and wants to play, then he is an old lion who is satiated and lies to sleep. The description is of vitality and contentment (which are difficult for us to describe in co-existence). The idea is that the reign of the House of Judah will be established securely and will go unchallenged.

The Messianic prophecy concerning Shiloh, the state of tranquility, an epithet for the Messiah, that until Shiloh comes, Judah will maintain the rule over the nation. It may be suggested that this prophecy was fulfilled in 1st Samuel 8 and 9 when Saul, of the tribe of Benjamin was named King; but Shiloh had not come, as the surrounding tribal nations, particularly the Philistines, had not been driven out from the boarders of the Promised Land.

Judah was not established as the ruler of the nation of Israel until the reign of King David. Since that time, there has been an established heir to the throne of his lineage, even during times of exile, until 1 BCE, when Herod, a gentile, was given the throne by Rome. If we agree that Shiloh is a representation of the Messiah and not simply political rest (which Israel has never known), then this must have been the sign that the Anointed One was near at hand.

The descriptors Jacob ends with tell of prosperity to the point of utter waste. Typically, you would tie your animals away from the vineyard so as to protect them; but Jacob’s description ends with the way that it began, that there is plenty and more left over than could ever be used profitably. Such is how we might remember Yeshua Messiah’s providence: that when He blessed the bread, there were twelve baskets left over after everyone had eaten and was full (Matthew 14:20).

Zebulun shall dwell at the haven of the sea; and he [shall be] for an haven of ships; and his border [shall be] unto Zidon. Gen 49:13

Zebulun’s name hints of propsperty. His mother named him such because as her sixth son, Adonai had “endued me with a good dowery” (Genesis 30:20). One may wonder how being by the sea would lead to such prosperity. The rare techelet mollusk from which is harvested the royal blue dye is found only in the Mediteranain Sea, and most abundantly off the coasts of Zebulun. This dye was pronounced by the Caesars only to be worn by the royal family (though the God of Israel commanded that each man should wear it (Numbers 15:38). It, at times, has been worth up to 20 times its weight in gold.

Issachar [is] a strong ass couching down between two burdens: Gen 49:14

And he saw that rest [was] good, and the land that [it was] pleasant; and bowed his shoulder to bear, and became a servant unto tribute. Gen 49:15

Issachar, which means “he will bring a reward”, inherited the valley of Meggido, which is to this day one of the most prosperous agricultural regions in the world. This has made this specific plot of land a target for many conquering powers, attracted by the lush beauty of this fertile valley. “Crouching between two burdens” refers specifically to the gathering of harvested yields into containers “saddle bags” or baskets that are strung over the donkey’s back. Issachar will be placed under heavy scrutiny from conquerors demanding tribute; but he will strong and will patiently bear every burden demanded of him.

Dan shall judge his people, as one of the tribes of Israel. Gen 49:16

Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward. Gen 49:17

I have waited for thy salvation, O LORD. Gen 49:18

Dan’s prominence is seen most during the period of the Judges (after Joshua’s death and before Samuel) when there was no reigning king but the nation existed as a composite of individual tribes. Danites such as Samson took on a significant role in the development of Israeli culture. Jacob’s description suggests that Dan’s seemingly small part in the scope of the nation is what empowers him to do great things. The snake that is coiled on the side of the road is insignificant to the rider, high on his horse, until such time as he strikes.

Gad, a troop shall overcome him: but he shall overcome at the last. Gen 49:19

When you look at the Mediteranian World map, Israel is the cross-road for the four dominating powers: Babylon, Syria, Egypt and Rome. Gad is positioned at the unfortunate location of where these four roads meet and the strategic position where fresh water runs through to meet the needs of traversing armies. Over the centuries lots of troops have overcome him; but he has endured.

Out of Asher his bread [shall be] fat, and he shall yield royal dainties. Gen 49:20

The inheritance of Asher is an area that is most renown for its olive groves. Moses also described Asher, “He dips his foot in oil.” (Deuteronomy 33:24)

Naphtali [is] a hind let loose: he giveth goodly words. Gen 49:21

There are two different suggestions regarding the blessing on Naphtali. The first is descriptive of the Genousar Valley which runs North of the Sea of Galilee and undountedly feeds it from natural springs. It is said that the fruit on this land ripens as quickly as a “hind” or a deer runs.

But another idea is that her men of war are swift and strong as a deer, who fought against the army of Sisera in Judges 4. The goodly words are reference to the song of Deborah (Judges 5).

Joseph [is] a fruitful bough, [even] a fruitful bough by a well; [whose] branches run over the wall: Gen 49:22

The archers have sorely grieved him, and shot [at him], and hated him: Gen 49:23

But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty [God] of Jacob; (from thence [is] the shepherd, the stone of Israel:) Gen 49:24

[Even] by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: Gen 49:25

The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren. Gen 49:26

It is appropriate that Jacob should spend a long time blessing Joseph. He had a lot of catching up to do. His brothers had been blessed time and again as part of their normal routine of worship; but for so many years, Joseph had been absent.

The blessing upon Joseph is interestingly not so much about him but about God. It is not that his life is not worthy of blessing or that he has not demonstrated himself as one who is blessed; but focuses on the experiences that have beset him already, how he has prevailed and the God whom he has learned to acknowledge as a result.

We often fail to see our blessings wrapped up in our adversity: knowing that the truest blessings are those that receive by dwelling in the presence of the Most High. Joseph has experienced the providence and protection of God in ways that his brothers had only heard stories about. He had walked with God through times that seemed overwhelmingly bitter. He had grown in his faith through trial, rather than abandoning his God because of failed expectations. This is his crown and that which establishes him as worthy of our consideration forever: that he walked ever closer to God when his circumstances and the world tugged at him to go otherwise.

Benjamin shall ravin [as] a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil. Gen 49:27

Sages teach that this blessing is specific to Mordeccai and Esther, of the tribe of Benjamin, who rescued the Jewish people from genocide. Yet, Benjamin has always been a maverick folk who did what they pleased and took what they wanted. (See Judges 20). It was Benjamin who managed to co-dwell with other people groups (the Jebusites and Gibeonites) but as their ruler, not accommodating the idolatrous nations but mastering them: not being influenced by those around them but influencing. The character of Benjamin is a powerful representation of how the people of Adonai are expected to show compassion and make room for others; but not be accommodating or make concession for idolatry.

All these [are] the twelve tribes of Israel: and this [is it] that their father spake unto them, and blessed them; every one according to his blessing he blessed them. Gen 49:28

The word “shaybet”, translated “tribes” is first found in the Bible during these blessings given by Jacob. It is used in verse 10 describing the “scepter” which will not depart from Judah (verse 10). The second time it is used is describing those among whom Dan will judge (verse 16), and finally here.

It is the word used to describe an instrument of discipline. In 2nd Samuel 7:14 we find it used when Adonai declares, “I will be his Father, and He shall be My son. If He commit iniquity, I will chasten him with the rod of men…”

In 2nd Samuel 18:14, it is the device used by Joab to slay Absalom, “And he took three darts in his hand and thrust them through the heart of Absalom.”

It is really a stick, or a wooden pole, probably five or six feet long and of a diameter to fit neatly in one’s hand. It would be considered less formidable as a weapon of war and not immediately chosen as such:

And he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear.
(2Sa 23:21 KJV)

The imagery in this context demonstrates that each of the sons will carry some measure of autonomy: not declaring that Judah will assume the patriarchal position, as was normally understood to occur in most tribal cultures (that either the oldest, the strongest or the one appointed would succeed the father as monarch or the clan). Rather Jacob declares that each of these sons would establish their own place and tribal system. This demonstrates the first example of statehood within the larger national structure, or leadership by counsel or presbytery.

And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that [is] in the field of Ephron the Hittite, Gen 49:29

In the cave that [is] in the field of Machpelah, which [is] before Mamre, in the land of Canaan, which Abraham bought with the field of Ephron the Hittite for a possession of a buryingplace. Gen 49:30

There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah. Gen 49:31

The purchase of the field and of the cave that [is] therein [was] from the children of Heth. Gen 49:32

And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people. Gen 49:33

And Joseph fell upon his father's face, and wept upon him, and kissed him. Gen 50:1

And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel. Gen 50:2

And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days. Gen 50:3

Maybe this was in concession to the Egyptian hosts who would likely not have understood otherwise. The Hebrew method is to leave the body completely intact and allow natural decomposition without hindrance. The Egyptian method is, well, a bit more involved.

Possibly this could represent the level of which Joseph had become assimilated into Jewish culture and thinking. After all, he had lived in Egypt and the authority of Egyptian lords and masters since he had been 17 years old.

One may wonder what conflicts may have arose between Joseph and his brother concerning this most sensitive of matters. Yet, Joseph won out, demonstrating that he, while in Egypt held an authority over his brethren that would go unchallenged.

And when the days of his mourning were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying, Gen 50:4

My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again. Gen 50:5

And Pharaoh said, Go up, and bury thy father, according as he made thee swear. Gen 50:6

The Egyptian system of religion was obsessed with the subject of death and particularly access into the afterlife. The greatest effort and highest priorities were placed upon making preparation and procuring the facilities for a proper and capable burial to sufficiently propel one’s being into the nether world. While Pharaoh could potentially deny Joseph’s family many things, denial of access to one’s final resting place would have been unthinkable.

And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, Gen 50:7

And all the house of Joseph, and his brethren, and his father's house: only their little ones, and their flocks, and their herds, they left in the land of Goshen. Gen 50:8

And there went up with him both chariots and horsemen: and it was a very great company. Gen 50:9

And they came to the threshingfloor of Atad, which [is] beyond Jordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days. Gen 50:10

There is a logistical difficulty to this text that is explained in a number of ways. The valley of Macpelath, the ancestrial burial ground to which they were going is between Egypt and Jordan, just to the East of the Salt Sea. No one exactly knows where the threshing floor of Atad must be. “Threshing floor” (Hebrew “goren”) simply means a flat spot. “Atad” describes the location as “thorny”. That narrows it down to about 150,000 places in the Southern regions of Israel. One theory is that the number of people who made up this procession was so great that they actually extended past and around the Southern tip of the Salt Sea. Another theory is that the Egyptian contingent, wishing to give the immediate family some space, continued past and around into the plateaus that are on the West side of the Sea. From there, they had a clear vantage point but not as to interfere with the family’s mourning.

And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, This [is] a grievous mourning to the Egyptians: wherefore the name of it was called Abelmizraim, which [is] beyond Jordan. Gen 50:11

Aw-bail should not be confused with Aye-bel (the name of Adam’s first son). Aw-bail means a field or grassy place.

And his sons did unto him according as he commanded them: Gen 50:12

For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre. Gen 50:13

And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father. Gen 50:14

And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. Gen 50:15

The hatred that Joseph’s brother’s feared is the same sort of hatred that Esau bore against Jacob (Genesis 27:41). Our natural understanding has no room for the concept of grace. The expectation is that pay-backs are inevitable, and for this we live in fear. This stems from a misunderstanding of forgiveness. In most matters where apologies are made in our culture, it is a matter of etiquette. Apologies are made when no real harm has been done and no real offense has been taken. Forgiveness is, then, granted easily and at no personal cost. When real offenses damage has been done and significant loss (emotional or physical) has occurred, we are surprised to find that forgiveness doesn’t come so easily as we know (or think) that it should. Yet, forgiveness is not simply an acknowledgment of an impropriety and extending courtesy. It is giving up the right to recompense for damage that has been done.

And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, Gen 50:16

Did he or did he not? Many have speculated on the sincerity or honesty of the brothers and there is no end to speculation both in defense of the patriarchal brothers or in accusation… but does it really matter?

So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him. Gen 50:17

The brothers chose their words carefully: not your servants or your father’s servants but servants of your father’s God. This is distinct to the testimony of a practical faith and literal belief in God. Dad is dead now. Confidence in the love of his memory may not be enough to protect them from the malice that Joseph may rightfully feel toward them. However, God abides forever. Dependency upon Him, and the position of His authority, would not cease.

Here is also testimony of what God knew of Abraham, that he would teach his children after him (Genesis 18:19) concerning the commandments and the character of God.

And his brethren also went and fell down before his face; and they said, Behold, we [be] thy servants. Gen 50:18

And Joseph said unto them, Fear not: for [am] I in the place of God? Gen 50:19

But as for you, ye thought evil against me; [but] God meant it unto good, to bring to pass, as [it is] this day, to save much people alive. Gen 50:20

Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them. Gen 50:21

And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years. Gen 50:22

And Joseph saw Ephraim's children of the third [generation]: the children also of Machir the son of Manasseh were brought up upon Joseph's knees. Gen 50:23

And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob. Gen 50:24

And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence. Gen 50:25

It was important that Joseph’s bones remain in Egypt while the people stayed there. It is important that the testimony should be preserved near the people. Their deliverance from the land of Egypt is not simply a notion that lay across the desert. Joseph’s bones stood as a testimony for them, that the Promised Land is a secured reality.

It may be stretching our liberties of logical association to some degree; but maybe not, to consider that when the Israelites spent four hundred years in bondage to the Babylonians and Persians, they had no bones of Joseph close by: but the testimony of the a dead man’s faith would not be so critical for them who had worshipped the God of Israel and grown up with the Temple and all its functions as part of their own identity. The faith that would preserve Israel through their captivity was not their confidence in the faith of their patriarchal ancestors, but their own identification as His people. And now, the Temple does not stand today nor is Israel currently the beacon of truth that the God of heaven and earth has called her to be, but we live in trust of the Living Messiah and the Holy Spirit who lives and guides us daily according to His Word.

So Joseph died, [being] an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Gen 50:26

What is it about fortune cookies that are so appealing? It’s a stale sugary cracker that has been twisted into a hollow shape, “all manufactured by some Jewish guy in New Jersey” as a friend of mine joked over a plate of fried tofu and vegetables. I once offered mine to the waiter, who looked cautiously around before saying, “You know you’re in sad shape when you have to get advice from a cookie.” Yet, I look around at all the tables of over-stuffed patrons with little white boxes stacked before them: they are anxious to break open the little morsel for the prize, that scrip of paper, that waits to share wisdom and hope and promise. We long to be blessed and we’ll take it from anywhere we can get it.

In the traditional Jewish home, on Erev Shabbat, after the meal is over the children are not anxious to be excused from the table. They wait patiently because there is something precious for them yet to come. The father stands behind each child and cups his hands upon each one’s head and imparts a blessing. There is a traditional blessing that some fathers give each week: “May you be like Ephriam and Manessah”; but wise dads don’t stop with that, and guys who understand the powerful message of Vayechi take advantage of this opportunity. Blessings upon the children are personal and the desire of his heart for each child. Sometimes it is a hope to give some material thing: “May you have wealth and honor,” sometimes it is a benediction upon areas needing improvement: “may you learn to control your anger and live at peace with others,” sometimes it is immediate: “may you be successful in the coming exam,” sometimes it is generational: “may your children rise up and bless you because of your love for Adonai.”

The gift of blessing is largely lost in Messianic homes by men who have come out of the Christian Sunday dinner attitude. We forget the Jewishness of our Messiah and that there is a cultural context to the things that He says:

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?
(Mat 7:7-11 KJV)

It is in this context that I encourage you men who love God and love your children to bring these two together in blessing them every Sabbath. Offer them all the things that you long for them which you long for them to have but cannot give them. God can. He wants to show Himself powerful in their lives and in your life before them. Bless your children.

[alon]

This weeks par'shah, so I'm giving it a bump.

Dan C