Hebrew Insights into Parashat Va’ye’tze

 Parashat Va'ye'tze (“and he departed”, literally "and he came out") starts out with Yaacov the fugitive making his way from the land of Yisrael to Cha'ran (Haran). No sooner does he leave Be'er Sheva, “and he came upon a place" (Gen. 28:11). The verb “(va)yifga” indicates that "he happened", or even "stumbled upon" this location, as the sun was setting. That night Yaacov had a dream of “angels” – “mal'a'chim” (ref. v. 12) - ascending and descending a ladder. At the end of the Parasha (and twenty years later), while by himself (although far from being alone), Yaacov once again will "happen”, or "chance" to come across “mal'a'chim” (translated "messengers"), using the same Hebrew verb that we encountered above (“va'yif'ge'u”, ref. 32:1, translated "met" in English). ”Chance" and "messengers of YHVH" are therefore the two elements framing the time capsule of Yaacov's Diaspora experience. The verb “paga” (root p.g.a., pey, gimmel, ayin), seems to point out that from Yaacov's point of view, or experience, the circumstances and the messengers were just ‘chance occurrences’ that he did not plan for nor anticipate. The ‘master planner’ and ‘conniver’ was no longer in command! In fact, he was more like a pawn, or an actor who was taking part in a great dramatic scheme directed by someone other than himself.

Thus, although the opening verse of the Parasha seems to indicate that Yaacov had in mind a set destiny, his path took him to a less defined and (quite likely) less desired place. We just noted that "he came upon a place…” and that “he stopped over for the night because the sun had set…" (28:11). The circumstances were imposed upon Yaacov, and so he stopped at what was a mere "place" (only later, in verse 19, do we find out that there was a town there). As Yaacov lay down, using a stone for a pillow, he had the aforementioned dream, during which Elohim promised to give him the “a’retz” (“ground, land”) that he was lying upon (v. 13), and to bring him back to this very “adama” (“soil”, v. 15; see Parashot* B’resheet – 2:6, and Toldot – 25:25). But as if to suggest that there was a greater dimension (a ‘heavenly’ one) attached to this plot of land and to the very promise, the word was given in a most awesome manner, with YHVH being described as standing above a ladder that connected heaven and earth (while the angels were ascending and descending). Yaacov, therefore, deemed this place to be the "house of Elohim and the gate of heaven" (28:17). The "sulam" – ladder – was linking the earthly with the heavenly, mentioned only once in Scripture. The root s.l.l. (samech, lamed, lamed) means to "elevate, raise up" (e.g. Ps. 68:4) and also "paving an ascending path", or "an ascending path" (e.g. Numbers 20:19). The rungs of this ladder certainly symbolized the path destined for Yaacov's future generations, who were to lift up the One who stood above it.  This future is well described by the prophet Yishayahu: "Go through, go through the gates! Prepare the way for the people; Build up, build up the highway [solu, solu, ha'mesila]! Take out the stones, lift up a banner for the peoples!" (Isaiah 62:10 emphasis added). Or put differently, in the words of the Apostle Paul: "I press toward the goal for the prize of the upward call of Elohim in Messiah Yeshua" (Philippians 3:14 emphasis added), who said of Himself: "…you shall see heaven open, and the angels of Elohim ascending and descending upon the Son of Man" (John 1:51).

Yaacov not only "happened" by this "place", but he also used one of the stones of the "place" for a pillow. He lay down in this "place" and discovered that YHVH was in the "place", and that this "place" was truly awesome! Finally, he named the "place" Bet-El - the "house of Elohim" (28:11,16,17,19). The Hebrew word for "place" is “ma'kom,” of the root k.o.m (kof, vav, mem), meaning to "rise up". This particular “makom” was indeed the location where Yaacov's call to rise up was starting to resound! Almost twenty years from the current scene, Yaacov will be making a demand (addressing his father-in-law), to go back to his “place” (30:25). Being about to leave Lav’han’s estate with his wives, children, and livestock, we read: “Then Jacob rose up…” – va’ya’kam (31:17). We cannot leave Yaacov and “makom” without mentioning “y’kum”, which is translated “all living things”, and is found in B’resheet (Genesis) 7:4, 23, in reference to that which YHVH created (but which He also destroyed).

Needing something tangible to mark his experience, Yaacov picked up the stone on which he had rested his head, lifted it up as a column, and poured oil on top of it (28:18). After naming the place, he made an oath promising to make YHVH his Elohim (providing his conditions are met), adding, "This stone… shall become Elohim's house" (v. 22). Next, we meet the Patriarch-to-be at his desired destination. Upon seeing his beautiful cousin, he mustered up an inordinate amount of vigor, which enabled him to roll a large stone off the "mouth of the well", a feat that ordinarily required several people to accomplish (ref. 29:8-10). Toward the end of the Parasha (in 31:45-47), the covenant made between Yaacov and his father-in-law, Lah'van (Laban), was also marked by a stone, which he again placed uprightly, as well as by a heap of stones which he named "gal'ed", "a witness heap” (31:45-46). Apparently during that season in Yaacov’s life, the "e'vehn" (“stone”) became a marker (‘milestone’) of significant events and experiences.

Many years later, when the elderly Yaacov would pronounce blessings upon his sons on his deathbed, he will give his favorite one, Yosef (Joseph), the longest and most complex of the blessings. In the course of his pronouncement, Yaacov will make mention of the Mighty One of Yaacov, the Shepherd and Stone of Israel - E'vehn Yisrael, all these being titles of YHVH (Gen. 49:24 emphasis and italics added).  This is the only time that specific mention is made of the "Stone of Israel" in the entire Holy Writ, and not surprisingly it was uttered by the mouth of the one who walked a path made up of many stepping stones. Later on in the Word, more stones are uncovered: "the stone which the builders rejected, [and which] has become the chief cornerstone" (Ps. 118:22), as well as the "stone to strike and a rock [tzur] to stumble over" for "the two houses of Israel" (Yaacov's progeny – Yishayahu/Isaiah 8:14, literal translation). Then there is the stone that was laid in Zion, "a tried stone, a tested stone, a costly cornerstone for the foundation…" about which it is said that "he who believes in it [Him] will not be disturbed" (Is. 28:16). Finally, the stone which hit Nebuchadnezzar’s giant statue shattering it to pieces, “became a great mountain and filled the whole earth” (ref. Daniel 2:31-35). Interestingly, the word "e'vehn", which is spelled alef, bet/vet, noon, if read without vowels can be broken up into two words: "av-ben", that is: "father-son". References to Yeshua as the “shepherd” (cf. Matt. 2:6; John 10:2 ff), as well as to the stone/rock (ref. 1st Cor. 10:4) would make Yaacov’s coinage of the term “Shepherd, Stone of Israel”, quite prophetic.

Being a member of the family of Be'tu'el (Bethuel) and Lah'van, Ra’chel's name, not unlike that of her aunt Rivka, is associated with the family business, as “Ra’chel” means a "ewe." Yaacov mentioned Lah'van's ewes and female goats in 31:38 when he lodged his complaint about the lifestyle and conditions that were imposed on him by his father-in-law during their twenty-year association. Ewes as “ra'chel” (plural “r'che'lim”) are mentioned rather rarely in the Tanach, one of those few instances being Yishayahu 53:7, where the Messiah is described as "a ewe - 'ra'chel' - before its shearers".

Whereas Yaacov’s mother Rivka watered the entourage of Avraham’s servants and livestock, in the present episode by the well, her son is the one watering the flocks of his uncle (ref. 29:10). Next Yaacov proceeds to kiss his cousin. In Hebrew these two actions are described thus: “va’ya’shk et hatzon” (and he watered the flocks); “va’yishak… le’Rachel” (“and he kissed… Rachel”). Noticed the alliteration employed here, hinting at what will soon transpire in Yaacov’s life – “watering” (work) in exchange for “kissing” (marrying the one he loved). Shortly afterward, Yaacov is greeted by his uncle, Lah’van, with a kiss. “He embraced him and kissed him” (29:13) uses “va’ye’na’shek” (the more common form of this verb), with the ending being – neshek – which is also the noun for “weapon/s” or, in biblical Hebrew, also for “battle” (e.g. Ps. 140:7; 2nd Kings 10:2; Ezekiel 39:9,10 etc.). Indeed, Lah’van’s initial greeting, with a hug and a kiss, will soon turn into a relationship that is characterized by battles and struggles (Cf.  Proverbs 27:6, where "he who hates bestows abundant kisses", literal translation).

Prior to being united with his beloved, Yaacov was ‘blinded’ into marrying her older sister, whose eyes are described as “delicate” (“ra’kot” in Hebrew). As we remember Yaacov himself took advantage of his father’s blindness to take away the birthright blessing from Esav (ref. 27:36), the word for birthright being “b’chora” (as we saw last week). Upon Yaacov lodging a complaint with his father-in-law, Lah’van, as to having been cheated, the latter retorts by saying: “It is not the practice in our place, to marry off the younger before the first-born – b’chira” (29:36). These events and the terms used in both episodes form quite a tit-for-tat symmetry. But the theme of blindness and firstborn doesn’t end there. When the time came for Yaacov to bless his progeny, starting with his choice of Ephraim and Mensahe, his son Yoseph was quite taken aback when he saw his, now blind, father switching the places of the grandsons. This time, however, impairment of sight did not get in the way, and the elderly Patriarch knew exactly who was in front of him and what he was about to bequeath to each one (ref. chapter 48).

Eleven of Yaacov's twelve sons were born in Cha'ran. Leh'ah gave birth to the first four, whose names express her attempts at appeasing her husband. The firstborn was therefore named - Re’u’ven - meaning, "behold, a son". Next is Shim'on, whose name stems from the verb "to hear" (indicating that her plea for another son has been heard by Elohim). Following him is Leh'vi, of the root "to accompany" (being sure now that upon his birth her husband will ‘accompany’ her). Leh'ah's fourth son was Yehuda, whose name is related to "giving thanks" or "praise". Ra’chel's maid, Bil’ha, whom the former gave to her husband so that she could be (literally) built through her, is next in line.  Rachel used the same words as Sarah did in relationship to Hagar (ref. Gen. 16:2. As we saw there in “being built” – ebaneh – are also embedded the letters for “ben,” son). Her anguish about being barren came to the fore in the names that she gave the sons that her maid bore to Yaacov. The meaning of the name of the first, Dan, is "judgment", or "dispensing justice/vindication". Bilha's second son was Naphtali, meaning "writhing" or "twisting", and by implication "struggle" (denoting Ra’chel's struggle with her sister). However, Leh'ah was not going to stand by and allow her sister to be "built up" through her maid (30:3). Thus, she too gave her maid, Zilpah, to her husband, hoping to have more sons through her. Zilpah birthed Gad, meaning "fortune" (as in "luck"). However, the pronouncement made then by Leah – “ba-gad” –  as she named this one, may also mean “he betrayed” (perhaps in reference to Yaacov’s relationship with her). Zilpa’s next pregnancy yielded Asher, whose name is of the root "happiness". Leh'ah's words, "I am blessed [or happy], for the daughters shall call me blessed" (30:13), recall the words of Miriam (Mary), Yeshua's mother, upon the birth of her Son (ref. Luke 1:48). Leh’ah herself birthed the next one, and named him Yisas'char, from the root to "hire", since she became pregnant with him upon "hiring" Yaacov from Ra’chel for a 'fee,' in the form of a mandrake plant that was picked by Re'uven. But once the baby was born, Leh'ah recalled the other meaning of the name, which is "wages", saying: "Elohim has given me my wages, because I gave my maid to my husband" (30:18). Leh'ah's sixth son was Z'vulun, whose name stems from the rare “zeved”, which means "endowment or gift”. But Leh'ah did not stop there, she said, “now will my husband dwell with me” (30:20). “Dwell” here is “yizbeleni”, which can also mean “honor me”.  Thus, this son’s name, as is the case with some of his siblings’ names, has a twofold meaning, in spite of the root of the words not being identical.

As we have seen frequently, it is not always the grammatical accuracy that is prominent, as is evident also in this narrative, but rather associative thinking which is often prevalent in the Biblical text (and the Hebraic mindset).

After Leh’ah gave birth to Dinah (whose name, like Dan’s, means "judgment" or "justice"), Ra’chel's desire was granted her and she too bore a son. "Elohim has taken away (a'saf) my reproach, [and] she named him Yosef, saying, 'may YHVH add (yosef) to me another son'" (v. 23, 24 emphases added). While Ra’chel was contemplating how her shame and disgrace were being removed by giving birth, she was also expressing hope that this one, who opened up her womb, will serve as a signal for more to follow. The two words, “asaf” (a.s.f., alef, samech, fey), here "take away" while literally "to gather", and “yasaf” (y.s.f., yod, samech, fey) "to add" and "to repeat", are related both in sound and meaning. When looking down the road of history these two words become prophetically significant. Yosef certainly was "added to" by his brother Binyamin (Benjamin), and also by receiving a double portion among the tribes of Yisrael when each of his sons became a tribe in his own right. Prophecy predicts the ingathering of the House of Yosef (and "his companions") on a future day, thus fulfilling the second meaning of his name (see Ez. 37:19).

The two 'camps' of Yaacov's descendants are alluded to at the end of the Parasha. In 32:1-2 Yaacov, as we pointed out before, meets the angels or messengers of YHVH, upon whose sight he exclaims: "This is the camp [or encampment] of Elohim’, and he named the place Ma'cha'na'yim". “Ma'cha'na'yim” is indicative of a double form of “ma'cha'neh”, meaning “camp”. What did Yaacov see when he looked at this ‘band of angels’? What was it about them that caused him to refer to a "camp" or to an "encampment", and why a double one?

In next week's Parasha we will see how, for strategic reasons, Yaacov will divide up his family into two companies (literally “camps”), before going to meet his brother Esav. Was the idea already brewing in his mind when he saw the angels/messengers, and thus he projected duality to their "camp"? Or was it the messengers from YHVH who advised him to so divide up his family before the crucial meeting? Perhaps through something they said or did, he learned that in the future his family would divide up into two camps. Is there a direct connection between the angels who were ascending and descending the ladder, when he first departed from the land of Yisrael, and these particular “mal'achim” here, who greeted him upon his return? Was YHVH thus reminding him of His promises?

We cannot leave our Parasha without examining the verb “to steal” – which occurs eight times in chapter 31 and is used (in Hebrew) in a number of ways. In verse 19 we learn that Ra’chel stole the household idols, and immediately following that it says: “and Jacob stole away”, literally “stole the heart” (of Lav’han). The latter accused his nephew of “stealing away”, with once again the literal rendering being “stealing my heart”, then of “stealing away” – literally “stealing me”, and what’s more, of “stealing the household idols” (vs. 26, 27, 30). In Yaacov’s retort against those accusations, he said, among other things: “These twenty years I have been with you; your ewes and your female goats have not miscarried their young, and I have not eaten the rams of your flock.  That which was torn by beasts I did not bring to you; I bore the loss of it. You required it from my hand, whether stolen by day or stolen by night” (vs. 38-39 italics added). However, the Hebrew rendering of the last expression is: “I was stolen by day and stolen by night” – “ganov gnuvti” (g.n.v, gimmel, noon, bet/vet), describing Yaacov’s state of vulnerability while with his employer. Many years later, his favorite son, Yosef, will repeat these very words while in the Egyptian jail: "For indeed I was stolen away – gunov gunavti - from the land of the Hebrews” (Gen. 40:15).  

Stealing and the fear of such are generally connected to the accumulation and protection of wealth and property. Verse 18 in chapter 31 certainly underscores how much the protagonists value their property. Let’s take a closer look at what is being said here: “And he carried away all his livestock and all his possessions which he had gained, his acquired livestock which he had gained in Padan Aram, to go to his father Isaac in the land of Canaan”. “Livestock” is “mikneh” – that which is purchased (k.n.h – to purchase). In both “acquired” and once again in “livestock” the same root of “purchase” is employed. The wording of this sentence, with all of its repetitions, makes up a very vivid picture of the attitude toward the amassed material goods. Yaacov’s fear is also seen in verse 42 when he calls upon the “Elohim of Avraham and the fear of Yitzchak”. This fear is “pachad”, dread, and not the “fear – awe, respect - of YHVH” – which is “yir’ah”. It seems here that Yaacov feels that it is only by the merit of his forefathers that he can address Elohim, while sadly the three-strand cord between himself, his father, and their Elohim is characterized by… fear.

 

*Parashot, plural for “Parasha” (while “Parashat” is

“Parasha of…”)

Shield/Star of David

 Regretfully, over the past several years, subtle anti-Semitism has been creeping into and growing within the Hebrew Roots movement (being a self-defeating oxymoron), and more recently, it seems that Jew-hatred has been spreading far and wide. It is not surprising, therefore, that one of Judaism’s expressions, which directly affects the Jewish people and the State of Israel, is the interpretation or meaning attributed to the Star of David (the “Magen David” as it is called in Hebrew, “the Shield of David”).  Among the numerous symbols used in the world, there are, for example, the symbols of the written languages, that is, the letters, but what renders each of them its meaning? 

So let’s view the “Shield of David.” It is made up of two equilateral triangles that were joined together in days of long ago. Later, it was used by other people or groups who adopted that geometric shape and may have given it their own interpretation.  But what is a symbol or any given object?  In and of itself, it has no intrinsic meaning.  A five-year-old could look at the six-pointed star, and it would mean nothing to him, other than being an object to handle.  He could play with it all day, and it would still remain a plaything to him.  But a parent may come by and tell the child that this star is what King David inscribed on the shields of his mighty men.  A little while later, another person may come by, declaring to the child that this object, with its particular shape, came from the devil and is very dangerous to look at or touch.  So now the child puts the two together and decides that King David and his mighty men were evil, as would be anyone else who associates himself with this hexagonal shape.

The Scriptures discuss how symbols and objects can become idols.  Paul states, “We know that an idol is nothing in the world, and that there is no other Elohim but one” (1 Corinthians 8:4).  In other words, it doesn’t matter what we call an object. Even if we attribute to it divine and supernatural characteristics, it is still just an object which cannot give life or anything else, and as such it will never animate itself, as it states:  “They have mouths, but they do not speak; eyes they have, but they do not see; they have ears, but they do not hear; nor is there any breath in their mouths. Those who make them are like them; so is everyone who trusts in them” (or attributes any capabilities to them. Psalm 135:16-18 emphasis added).  Hence if man applies his knowledge to that article (Paul called this knowledge “food” given to an idol), and then believes that it can somehow give back to him some kind of edification or information – good or bad - then the object becomes that idol, for good or bad.  YHVH further chides Israel for such stupidity: 

“He cuts down cedars for himself, and takes the cypress and the oak; He secures it for himself among the trees of the forest. He plants a pine, and the rain nourishes it.  Then it shall be for a man to burn, for he will take some of it and warm himself; yes, he kindles it and bakes bread; indeed he makes a god and worships it; he makes it a carved image, and falls down to it.  He burns half of it in the fire; with this half he eats meat; he roasts a roast, and is satisfied. He even warms himself and says, ‘Ah! I am warm, I have seen the fire.’  And the rest of it he makes into a god, his carved image. He falls down before it and worships it, prays to it and says, ‘Deliver me, for you are my god!’  They do not know nor understand; for He [YHVH] has shut their eyes, so that they cannot see, and their hearts, so that they cannot understand.  And no one considers in his heart, nor is there knowledge nor understanding to say, ’I have burned half of it in the fire, yes, I have also baked bread on its coals; I have roasted meat and eaten it; and shall I make the rest of it an abomination? Shall I fall down before a block of wood?’" (Isaiah 44:14-19, see also Jeremiah 10:1-50).

Astrology is one of those disciplines that attaches knowledge to inanimate objects; someone ascribes to the heavenly bodies certain characteristics, making it known to others who, in turn, believe this ‘information’ which originated in that someone’s imagination, or from a spiritual influence exercised upon that imagination. Although the Creator did give the sun, moon, and stars influential governance over the elements of the creation (see Genesis 1:14-18). 

As mentioned above, Paul calls this knowledge “food” that is offered to an object or symbol (idol), and then goes on to warn his readers not to partake of this so-called knowledge.  Nowadays, the computer, with its varied and advanced technologies and capabilities, is a case in point. All the sources of the knowledge it contains had to originate from man, but it is so easy to forget that fact and ascribe the data it holds to this technological device. Thankfully, we do not worship the computer, although it is possible to become dependent on it and to trust it to the point of being unable to function without it (as if it will “never leave or forsake” us). 

All this was to bring us back to our original subject. At present some ‘ministries’ are engaged in propagating what Elohim calls “foolishness” (see 1 Cor. 3:19). One, for example, put out a long occultic dissertation on the meaning of the symbol on the flag of Israel, with its associations being akin to the Protocols of the Elders of Zion (a foul and contrived publication that helped fuel the Holocaust).  

I would like to offer another definition of that symbol with a more positive outlook.  When David conquered Jerusalem, he united the two Israels (the northern tribes with Judah, located in the southern region).  But after the reign of Solomon YHVH, in accordance with His word and will, divided the kingdom into two.  And so, if we separate the two triangles by taking the one pointing down and raising it until its tip touches the tip of the other triangle, label the one above Ephraim and the one below Judah, and an hourglass has just been formed. This may be a good description of this symbol, as the two separate sticks/nations indicate that YHVH has Ephraim and Judah in His time schedule for the fulfillment of His prophesied plans.  The Apostles preached what is called the Hope of Israel, which is the reunification and restoration of the Kingdom of Elohim to the whole House of Israel. So let us use this Shield of David as a symbol of that future hope, when the Messiah son of David (whom we believe is Yeshua) fulfills His mandate as our kinsman redeemer (see Acts 3:19-21).

 Ephraim

 

Hebrew Insights into Parashat Toldot – B’resheet (Genesis) 25:19 - 28:9

 Last week's Parashat Cha’yey Sarah ended with the chronicles of Yishma'el's descendants. This week’s portion opens up with the chronicles of his brother, Yitzchak.  But while “toldot” means "begetting" (root y.l.d - “to give birth”), here “toldot” starts out with the barrenness of Yitzchak’s wife. Rivka’s condition, however, is inserted in an almost parenthetical manner and is couched between Yitzchak's intercession on her behalf and YHVH's response to the plea. 

In 25:21 it says that Yitzchak “entreated” - “vaya'a'tor” (a.t.r. - ayin, tav, resh) – YHVH, and "YHVH was entreated “(vaye'ater) of him" (italics added). The very form of the verbs (“entreat” – “entreated”) - both in the original Hebrew and in the English translation - points to the closeness of the “entreatee” to the “entreater”, and the latter’s deep empathy for the former. 

When the request is granted, it takes the form of not one, but two sons, the first of whom comes out red all over (ref. 25: 25). The word for “red” is “adom”, and as we saw in Parashat B’resheet (Genesis 1-4), “adom” is connected to “dam” (“blood”), “adama” (“earth”), and thence to Adam, "the first man" who is "earthy" (ref.1 Cor. 15:47). Esav, the firstborn, illustrates, therefore, the principle that the natural precedes the spiritual (ref 1 Cor. 15:46), despite the fact that his twin turns out to be, for a considerable time period, almost as 'earthy' as ‘Hairy the Red’.

This second boy, who emerged out of Rivka's womb while holding on to the “heel” – “ah'kev” - of his brother was hence named “Ya'acov” (ref. 25:26). Coming in the footsteps of his sibling, his name, which also means "to follow", perfectly matches the order of the births. In Scripture, the image of ‘heel-holding’ or ‘heel-grabbing’ often refers to hindering or trapping someone, as we see in the following examples: 

“Dan shall be a serpent... that bites the horse's heels” (Gen. 49:17); “The trap shall take him by the heel” (Job 18:9); “They mark my steps” (literally “heels” in Ps. 56:6). The following words in T’hilim (Psalms) 41:9 hint at Messiah’s destiny: “My own familiar friend, which did eat of my bread, has lifted his heel against me”.  This type of friend and follower typically steals quietly behind, with a “crafty” intent (as indeed was the case with Messiah’s “familiar friend”). Thus, from the same root of “heel” and “to follow”, (a.k.v. - ayin, kof, vet) stem words like “crafty, cunning and deceptive”, as is illustrated by the alliteration in Yirmiyahu (Jeremiah) 9:4: “surely every brother deals craftily (ah'kov ya'akov)” (italics added). 

In the first scene that brings the two siblings together, Ya'acov is busy cooking lentil broth, while his brother happens to be returning, famished and exhausted, from the field. Esav is sorely tempted when his glance strikes what he calls “ha'adom, ha'adom ha'zeh” - "this red, red stuff… therefore his name was called Edom" (25:30) - again from the root “adom” – “red”. The area of Edom, which later was inhabited by Esav's descendants, is indeed noted for its red soil. Everything about this hunter speaks of adom-adama – earth and earthiness. Whether Ya'acov anticipated his brother's famished condition or not, we do not know. Nevertheless, while in English it says, "Jacob cooked a stew", in Hebrew it says: “va'ya'zed Ya'acov na'zid” which, aside from cooking stew can also be read as: "Ya'acov devised an evil plot" (25:29). After all, 'cooking up' such a plan was only consistent with his name! The word “nah’zid” - “broth” - stems from the root z.y.d. (zayin, yod, dalet) which is shared by the verb to “cook”, and more specifically, to “boil up and seethe”. This verb also lends itself to “evil-doing” and “malice” – such as “zed” and “zadon” (e.g. Ex. 21:14, where “a man schemes” is “yazed”).  All of this seems to be at variance with the earlier description (25:27) of Yaacov, as an “eesh tam”, literally “a man of integrity” (although most translations use “peaceful” here), “living in tents” (while Esav’s lifestyle and implied disposition is very different). The inconsistency in the depiction of Yaacov’s character is not surprising in the narrative of this particular Parasha, which is replete with contrasts, masquerades, and pretense.  But as to the above-mentioned “tam” (man of integrity, peaceful), there may be an earlier hint connecting us to this description. When the twins were still in their mother’s womb, the Hebrew word used there is strangely distorted. Rather than te’omim (twins) they are called “tomim” – which can easily be associated with “tom” (the noun for “integrity, completeness or wholesomeness”). Thus, only to one of the brothers were these characteristics attributed (even though it would take many a year before he would display any sign of being “tam”). 

Ya’acov does not waste any time. He proposes right away an exchange: broth for birthright (ref. v. 31). And while in English these words form an alliteration, in Hebrew the verb "sell” (in the imperative form) – “michra”, and "birthright" – “b'chora”, sound alike. (Perhaps this linguistic association is what gave Ya'acov the idea in the first place…). Ya'acov, however, does not provide the goods until he makes his brother swear to him that he will not renege on his “sh'vu'ah” (“oath”, connected, as we have learned in previous Parashot, to being “full and satisfied”). After the deal is struck the two depart, "and he [Esau] ate, and drank, and rose and went on his way, and Esau despised the birthright" (25:34 literal translation). Note the chain of verbs, all reflecting Esav's earthly attitude and his lack of interest in the weightier matters. But until further notice, the brothers seem to be content. 

Now that Ya’acov has the birthright he is on his way to fulfilling the word that Elohim gave his mother when she was pregnant namely, that the “elder will serve the younger” (25:23). However, he has yet to acquire the double portion blessing in order to become the inheritor-redeemer of the family (Deut. 21:17). Thus far Ya’acov has certainly shown his ‘interest’ in taking responsibility as the firstborn of the family. Did Rivka share with her son what YHVH had declared to her, or was he simply ‘choosing to be chosen’, thus proving that he indeed was the one fit for this important position in the family? Additionally, if Esau were to (later) receive the double portion blessing, this role would be divided up, leaving the family without an acting firstborn. 

When the time came for Esav to claim his birthright (the right-hand blessing of the father before death), startled by his brother’s cunning, he “cried out with an exceedingly great and bitter cry: ... ‘Is not he rightly named, Ya'acov? For he has supplanted (akav) me...?’” (Gen. 27:34, 36).  The prophet Hoshe'ah (Hosea), many centuries later, traces the waywardness of the nation of Yisrael (who in this prophecy is called “Ya'acov”) to their progenitor: “In the womb he took his brother by the heel- akav” (Hos. 12:3). 

“In the wake of”, or “as a result of”, or in short “because”, is the Biblical word “ekev “(again deriving from the root a.k.v).  In 26:4-5 of our Parasha, YHVH says to Yitzchak: “I will multiply your descendants as the stars of heaven, and will give your descendants all these lands, and by your descendants all the nations of the earth shall be blessed; because [“ekev”] Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws” (italics added). Abraham’s faith, so often mentioned in the New Covenant books, was characterized not by hearing only, but by obedience and observance of YHVH’s commandments (see James 1:22-25). Following Avraham’s implicit obedience, he was told: “And in your seed shall all the nations of the earth be blessed, because – ekev - you have obeyed My voice” (Gen. 22:18). “Ekev” is found in Dvarim (Deuteronomy 8:20): “So you shall perish because you would not listen”. It is also in David’s self-implicating reply to the prophet Nah'tan (Nathan), who challenged him with a parable following his sin with Bat’sheva (Bathsheba): “He must make restitution for the lamb, because he did this thing and had no compassion” (2^nd Sam.12:6, italics added). Thus, this little “ekev” (rooted in heel) - “because” – becomes the fulcrum on which hangs the balance of justice. 

Ya'acov, too, because of (“ekev”) his actions (particularly that of deceiving his father), had to endure the consequences. By the end of the Parasha, he becomes a fugitive, running for his life from his brother, and later (in the next Parasha), is deceived by his father-in-law, Lah'van (Laban). The “heart” of Ya'acov is well described by Yirmiyahu, who says that it is “more deceitful (akov) than all else” (Jer. 17:9). 

In a few weeks' time, in Parashat Vayishlach, we shall see how Ya'acov, while on the road back from Padan Aram to Cna’an (Canaan), will plan once again to use some cunning by walking behind – which also suggests ‘following’ - his entourage, that was to go ahead of him to greet Esav. At this point, he will be met face to face, as he himself testifies in B’resheet (Genesis) 32:30, by YHVH Elohim. Yisrael, according to the name that will be given to him after this encounter at Peniel, will be made to turn around on his heels as it were (and become lame in the process), never to be the same again. Thus, when the “crooked” (“akov”) places become “mishor” – that is “straight” (ref. Is. 40:4b) - Ya'acov will become “Yeshurun” (“yashar” - straight”), true to his name “Yisra’el”, which can also be read as “yashar-el” (“El is upright”). As such, the nation is addressed by their Elohim: “But now listen, O Ya'acov, My servant; and Israel, whom I have chosen; thus says YHVH who made you, and formed you from the womb [as ‘crooked’ Ya'acov], and Who will help you: do not fear, O Ya'acov My servant; and you Yeshurun [who was ‘straightened’ by Elohim] whom I have chosen” (Is. 44:1, 2). Lastly, Ya'acov was to become one of the forefathers of Messiah, of whom it was prophesied that His heel would be “bruised” by the serpent. However, as we know, the “Seed of the woman” was destined to triumph by crushing and trampling down the serpent’s head with His heel (ref. Gen. 3:15; cf. Luke 10:19; Rom. 16:20; Heb.1:13b). 

Back to our narrative:  Following closely on the heels of the oath that Esav took by his brother’s instigation (25:31-33), YHVH reminds Yitzchak of His oath to Avraham, and at the same time cautions him not to go down to Egypt, in spite of the famine in the land (ref. 26:1-5), saying: “Do not go down into Egypt. Dwell in the land which I shall tell you” (v. 2). The imperative “dwell”, “sh’chan” (sh.ch.n, shin, chaf, noon), is also “settle and abide” and it is from this root that “mishkan”, the “tabernacle” in the wilderness, derives its title. On this very issue, David makes an emphatic statement: “Trust in YHVH, and do good; you shall dwell in the land, and you shall be fed on truth” (Ps. 37:3 italics added). Continuing to address Yitzchak, in the next verse (25:3), YHVH says to him: “Dwell in this land…” (italics added), but this time the verb used is “gur”, from which is obtained the term “ger” – sojourner (and “fear”). Notice that above, YHVH exhorts Yitzchak to live in “the land”, whereas the second reference is to “this land”. If Yitzchak abides in the land, “which I [YHVH] shall tell you”, he will have a secure and sure dwelling. But even the usage of “gur”, does not diminish YHVH’s promises: “I will be with you and bless you; for to you and your descendants I give all these lands, and I will perform the oath which I swore to Abraham your father, and I will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands, and in your seed all the nations of the earth shall be blessed” (26:3-4). 

Immediately after this, we are told that Yitzchak and Rivka settled in Grar (notice the alliteration of “gur” and “Grar”, 26:1, which is probably intended), and when tested, by being asked about his wife, the Patriarch does not resort to the truth. Like his father before him, fear for his life causes him to present his wife as his sister, and thus he fulfills the “sojourning as a fearful stranger in this land” (when told by YHVH to “gur”- reside as an alien), rather than the former option of “abiding (sh’chan)…  where YHVH shows him”. The root g.r.r (gimmel, resh, resh) means to swirl around, stir up or drag down. Is it possible that in the Grar episode Itzchak got somewhat turned around or dragged down? What finds Yitzchak out is his act of (literally) "laughing with his wife" (26:8), translated in English "caressing" (or some other equivalent expression). If nothing else, in this episode Yitzchak remains… at least… true to his name… 

It is in this year of drought that Yitzchak, against all odds, sows seed. “Seed” is “zerah” (of the root z.r.a, zayin, resh, ayin, which is also shared by “arm” – “z’ro’ah”), with the yield being "one hundredfold" (26:12). Earlier (in 26:4) YHVH spoke to Yitzchak about his progeny (“zerah”), mentioning its future increase. Is the great harvest that Yitzchak reaps here (during the famine) symbolic of the future fulfillment of YHVH's word to the Patriarch, under all and any conditions? 

Yitzchak's wealth increases tremendously and his neighbors, the Philistines, are jealous of him (26:14), thus Avimelech their king demands, "Go away from us, for you are much mightier than we" (v. 16). “You are much mightier” is “atzam’ta”, from the root a.tz.m (ayin, tazdi, mem). The usage and meaning of this term will prove to be very significant during the Egyptian exile (in Sh’mot – Exodus – chapter 1 it is found in verses 7,9 and 20), and will motivate Par’oh (Pharaoh) to try to annihilate Yisrael. 

In our case, Yitzchak’s jealous neighbors take recourse and fill up all the wells that have been dug by Avraham's servants (ref. 26:15, 18b). In doing this they are "withholding benefits from both themselves and their cattle! But in addition to stopping up the wells, they fill them with earth so as to obliterate their existence altogether and make sure that no water would ever flow out of them again. Why did they wish the land to be desolate?[1]”  The explanation that follows, quoted from Haketav Vehakabala, points out that Yitzchak gave the wells the same names that his father had given them (as we see in v. 18). “These names, such as YHVH Will See, YHVH is My Sign, The Well of Him that Lives and Sees Me mark the kindness of the Lord."[2] This was done in order "to spread abroad the knowledge of the Lord and show the people that idols were valueless. Avraham thought out a wonderful device to help to bring those who were misled, under the wings of the Divine Presence. He called the well by a name that would drive home the lesson of the existence of the One True God. By this, he would arouse in them an awareness of the truth by saying, ‘Let us go and draw water from the well of the eternal God!’ The wells were a public necessity, and in this manner, the people were initiated into the knowledge of the true God. Whilst he was alive his fear was upon them [i.e. the locals], as they left the wells intact with their names, but after his death they reverted to idolatry. In order to erase from their memory the names of these wells, which recalled the very opposite of their false opinions, they stopped them up. With the disappearance of the wells, the names also disappeared…. Isaac followed in his father's footsteps and endeavored to dig out these same wells and resurrect their names in order to restore the crown of the true faith to its former glory."[3]  

The wording in 26:19, where Yitzchak's servants dig "a well of living water" (translated as “running water”), confirms what we have just read regarding the wells of the Patriarchs. The locals fill up the wells, and now they are being re-named, as pointed out, in order to erase the testimony of the Elohim of Yisrael. The name of the first well is “Esek”, “contention” (v. 20). The name of the next, is “Sitna”, “hostility; accusation” (v. 21). It is from the same root, s.t.n (sin, tet, noon), that we get the word “Satan” -  the “accuser”. A closely connected word to “sitna” is “sin'ah” (s.n.a, sin, noon, alef) - “hatred”. This verb is used in Yitzchak’s query in 26:27: “Why do you hate me?” A similar word, both in sound and meaning appears toward the end of our Parasha. In 27:41 it says of Esav that he "bore a grudge against Ya'acov", which is “sotem” (s.t.m. sin/shin, tet, mem). The progressive rate of hostility is seen very clearly by this string of sounds: “soten”, to accuse, “sotem”, to bear a grudge, and “soneh”, to hate”, thus demonstrating accurately how each of these conditions, if left unchecked, will lead to the next one. 

When a third well is dug up, some distance away, “they did not quarrel over it; so he named it Rechovot, for he said, 'at last YHVH has made room for us, and we will be fruitful in the land’” (26:22). “Rechovot” is of the root r.ch.v (resh, chet, vet), meaning, "broad, wide, or making room". Thus, enlarging and broadening the subsistence space brings relief, as we see in T’hilim (Psalms) 4:1, where David cries out: "Answer me when I call, O Elohim of my righteousness, You gave room [“hirchav’ta”] to me in trouble – literally in a place of narrowness” (italics added), words with which in his present situation Yitzchak would certainly have concurred.

 

[1] Studies in Bereshit, Toldot 1, Nechama Leibowitz, trans. Aryeh Newman.  Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y

2 ibid

3 ibid

ONE Vision

 Shalom Fellow Zionist Israelite,

All of us who claim to be believers in the "Gospel of the Kingdom" must be united around “ONE” Vision.  I want to suggest what that “ONE vision" might be.

This vision has been with the believers, known or unknown, from the beginning of the ecclesia.  It has been proclaimed and read in every generation. I, for example, was brought up in the Lutheran tradition, and I had friends who were Catholic. All of us believed, or at least were aware of it. In the Christmas pageants, the children recited it by heart. But for most, that was the end of its significance and relevance. 

We are now in a season of deepening darkness. We cannot help but notice the spirit behind anti-Semitism that opposes the Jewish people, the nation of Israel, and Zionism.  Anyone in the “church” who is for the Jews, supports Zionism, and the Jewish nation is included in the above list of the vilified, which gives all the more reason to embrace this “One Vision”. What is that vision?  It is the vision of our Heavenly Father; it is the very purpose for which Yeshua came into this world. Elohim sent a messenger to a young maid with these words:  "Do not be afraid, Miriam, for you have found favor with Elohim.  And behold, you will conceive in your womb, and bear a son, and you shall name Him Yeshua.  He will be great, and will be called the Son of the Most High; and Adoni Elohim will give Him the throne of His father David; and He will reign over/in the house of Jacob forever; and His kingdom will have no end" (Luke 1:30-33).  Isaiah prophesied this in chapter 49:5-6:  "And now says YHVH, who formed Me from the womb to be His Servant, to bring Jacob back to Him, so that Israel might be gathered to Him (For I am honored in the sight of YHVH, And My Elohim is My strength). He says, 'It is too small a thing that You should be My Servant to raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also make You a light of the nations, so that My salvation may reach to the end of the earth'". 

As a kinsman Redeemer, Yeshua came to restore the House of Jacob, “all Israel”, and to establish in that House the Kingdom of His heavenly Father, fulfilling His mission to be a light to the nations through them.

This is the One Vision that we should all hold close to our hearts. If the organization or church that you belong to doesn’t have that vision as its primary goal, ask them to consider making it so.

Signposts' Mystery

 Jeremiah chapter 31 is packed with prophetic information, especially as it pertains to the House of Israel/Ephraim. The references to this house range from "a people" (am, v. 1) to "watchmen" (v. 4), to "virgin daughter" (of Israel, v. 21), through to Ephraim as an individual (v. 20) and more.  Each of these metaphors is related to another aspect of this House's future destiny.

Among the many details enumerated in this outstanding chapter, the process of salvation, redemption, and restoration to the land is also depicted, with repentance being a major phase in this process.

One particular aspect of the return (i.e., restoration to the land) is described in verse 21, where Israel is addressed as "a virgin": "Set up for yourself roadmarks, place for yourself guideposts; Direct your mind to the highway, the way by which you went. Return, O virgin of Israel, return to these your cities". The word for "roadmarks" in Hebrew is "tzi'yu'nim" (singular - "tzi'yun"), a word that is reminiscent of "tzi'yon" – Zion. But even more striking is the word for "guideposts", which is "tamrurim" (singular – "tamrur"). A few verses above, we read:  "Thus says YHVH, 'a voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted for her children, because they are no more'" (Jeremiah 31:15). In Hebrew Rachel's "bitter weeping" is… "b'chi (weeping) tamrurim (bitter)", being the same word we just encountered for "guideposts". "Tamrurim' are also found in Hosea 12:14, where it says: "Ephraim has provoked to anger most bitterly [tamrurim]; Therefore his Lord [in Hebrew "his adon"] will leave the guilt of his bloodshed upon him, and return his reproach upon him".

This serious charge against Ephraim is reversed in Jeremiah 31 with, firstly, Rachel's bitter ("tamrurim") weeping over her captive and lost sons, but about whom Elohim says: "Restrain your voice from weeping, and your eyes from tears; For your work shall be rewarded,' declares YHVH, 'and they shall return from the land of the enemy.  And there is hope for your future,' declares YHVH, 'and your children shall return to their own territory'" (Jeremiah 31:16-17). Secondly, the next verses (18-19) express Ephraim's deep repentance, with the following verse (20) being the most endearing and loving address of Abba toward this returning prodigal.

But now we must ask ourselves, how is it that at this stage "tamrurim" – "bitterness" – transitions into "guideposts"? As we saw above, the call to the Virgin Daughter of Israel is to "Direct your mind to the highway, the way by which you went. Return, O virgin of Israel, return to these your cities". The "guideposts" are supposed to lead the now-redeemed Israel to turn back, retrace her steps, and return by the way in which she went. This path of repentant return is, therefore, to be replete with an awakening, even to the point that the forgetfulness that characterizes Joseph's children (being in a state of "Menashe" – forgetfulness) is to be erased, giving way to a revival of memories of not only the sins committed against YHVH in the land of Israel, but also in the sojournings of each respective historic diaspora/land of exile. Abba is well able to revive and jar one's memory, ancestral history and annals, to fill the void of 'no-memory' and lack of historical background.

Unlike Judah, whose wanderings among the peoples are well-documented and etched in their souls, so to speak, Ephraim/Israel is devoid of such documented history (other than the Bible, of course). Without knowledge of the past, one's present identity is often unclear. But is it possible that in Ephraim's mandatory bitter weeping of repentance, Abba is saying that the journey back to Him, to his brethren, and to the land can and will be led by literal and historical "guideposts" necessary for the restoration to be complete? To reiterate, the "bitter weeping" of repentance, leading to the unveiling of one's past, is the path of Ephraim-Israel-Virgin-Daughter's gradual return.

Through Messiah's grace, Mother Rachel's bitter weeping intercession has ended. But not so for her children. In their season of awakened memory, bitter weeping becomes a guide to the roads that lead to Zion.

Hebrew insights into Parashat Ve’zot Habracha – D’varim (Deuteronomy) 33-34

 The Torah’s last Parasha, with its prophetic blessings upon the People of Yisrael and the individual tribes, is also the last curtain for Moshe, who takes his leave from the stage of history. We have seen the Patriarchs bless their sons before their departure, and now we view Moshe blessing the people whom he had carried in his bosom like a father (sometimes despite himself, ref. Num, 11:12) for over forty years.

The opening statement, “ve’zot habracha” (“and this is the blessing”), indicates that the first and more general component of the blessing (33:2-5) is part and parcel of one singular blessing that Moshe delivers as YHVH’s spirit rests upon him. That is to say that each tribe’s blessing is not separate from the word bestowed upon the nation as a whole. The very usage of “b’racha”, singular, implies that YHVH is considering each tribe as part of a complete entity. Moreover, employing the (seemingly unnecessary) “and” implies that the blessing is a continuation of what preceded its pronouncement. Interestingly, what precedes the blessing are the stern words that YHVH utters to Moshe, who is prevented from entering the land and can only view it from afar. Thus, the "and" of the next chapter and verse that follow are in sharp contrast to the previous words and can therefore be understood as a "but", or "despite…"

 The glorious and majestic description of the giving of the Torah at Sinai is likened to an epiphany of YHVH Himself, denoted by His “coming”, “rising” and “shinning forth” over physical and geographical locations (ref 33:2). An equivalent description, although underscored by a more specific prophecy, is found in Chavakuk (Habakkuk) 3:3-4: “Elohim came from Teman, The Holy One from Mount Paran. Selah. His glory covered the heavens, and the earth was full of His praise.   His brightness was like the light; He had rays flashing from His hand, and there His power was hidden”. These two excerpts seem to be related, though the latter may be a prophecy yet to be fulfilled. Interestingly, in “He came with ten thousands of saints” (back to the Parasha, 33:2), it is not the usual “ba” (“came”), but rather the Aramaic “ata”, evoking the Aramaic “maranatha” – or “maran ata” (Revelation 22:20) - that is, “Master come” or “the Master has come” (cf. v. 21, “he came – va’yete - with the heads of the people”).  The enigmatic meaning of these verses (2 and 3) is matched by the very words and syntax used, all of which are complex and extraordinary, presenting a challenging task for the commentators. The literal rendering, for example, of “ten thousands of saints”, mentioned in verse 2, is literally “ten thousands of holiness”, the word used there being “kodesh”. Thus, if the text is referring to “ten thousands of saints” or “holy ones”, why are “His holy ones” in the next verse (v. 3) rendered as “k’doshav” (“kadosh” - “holy one”), plain and simple? If in both cases the meaning is “His holy ones”, why are the terms not identical? Or, is it possible that “ten thousands of holiness” is not a reference to “saints” (or “angels” according to rabbinic interpretation) at all, but is a description of His abode (from which He is said to be coming) being “abundant in holiness”?

The next expression in the same verse (2) is no less problematic. That which is translated as either “firey law” or “flashing lightning” is “eshdat” in Hebrew, being a term that appears nowhere else. If broken in two, it is: “e’sh” – fire – and “dat” – “law, edict” or “manner of things”. However, “dat” is found only in Esther, once in Ezra, and in the Aramaic sections of Daniel, making its usage here, at such an early stage, totally doubtful. According to the B.D.B. Lexicon, “eshdat” was originally “esh yokeh-dat”, which is “burning fire” (with the first two syllables now missing). [1] According to this viewpoint, we should read, “On His right (that is, by the right-hand side) is a burning fire”.

Verse 3 reads: “Indeed, He loves the people; all your holy ones are in Your hand, and they followed in Your steps, carrying Your words”. This presents several problems. It changes mid-sentence from third to second person. “He who loves the nations” or “peoples” is described as “chovev amim”. The root ch.v.v. (chet, vet, vet) – love dutifully – also forms the name Chovav, which is one of the names of Moshe’s father-in-law (ref. Num. 10:29). According to Daat Mikra, “even when He expresses love toward all peoples, ‘all His Holy ones’ are Yisrael and they are ‘in Your hand’”. Therefore, the change to the second person in the second part of the verse denotes YHVH’s closeness to His people. Daat Mikra adds that the rest of the verse should read: “And they will be smitten at Your feet, and receive Your Word”, [2] whereas according to BDB the verb “tuku”, (“smitten”) is of dubious meaning and should therefore be understood as: “will be assembled”, as it is more compatible with the context. [3]

Yisrael’s present and future destiny is defined in the next two verses (33:4,5). Since Moshe is mentioned here in the third person, the question arises whether he is speaking of himself, or is the assembly intoning the following: “Moses charged us with Torah, an inheritance for the assembly of Jacob. And there was a king in Jeshurun” [remember last Parasha’s Yeshurun, “the one who has been straightened”, in contradistinction to Ya’acov who is “winding” or “crooked”?]; when the heads of the people were gathered, the tribes of Israel together” (vs. 4, 5). For the “assembly of Jacob” we have here the unusual form of “kehila” (of the root k.h.l), rather than the frequent “kahal” or “eda”. “Kehila” appears to refer to a more organized form of the congregation, or society, rather than to a random assembly of the multitudes. Thus, when the People of Yisrael is in unison, they become the redeemed community ruled over by YHVH while inheriting the Torah, rendering them no longer a wayward Ya’acov, but Yeshurun, whose paths have been made straight. 

At this point, Moshe confers on each tribe its respective prophetic blessing.

The first three tribes to receive their blessings are the firstborn Reuven, who, despite having lost the birthright (ref. 1^st Chronicles 5:1, 2), symbolizes here this significant position; Secondly, Yehuda (Judah), who was to receive the kingly position, while Levi is third to be given his blessing, which is the office of the priesthood. There is no mistake - this is the order of YHVH’s Kingdom: the birthright comes first, ideally consisting of kingship and priesthood. However, in the un-regenerated state, the birthright had to be divided up into its two offices (namely the ‘kingly’ and the ‘priestly’), which were only brought together in Yeshua (ref. Zech. 6:13). But when YHVH’s kingdom will fully manifest upon the earth, His people will form the long-awaited-for nation of priests (after the order of Malchitzedek) and kings (e.g. 1^st Peter 2:9).*

As a blessing, "let Rueben live and not die…" (v. 6) seems rather odd, yet not without an element of hope. But the literal rendering of the next part of his blessing appears to be no less than strange: "Let his men be [rendered] countable", meaning that they so are few in number that they may be counted (whereas the translations add in italics "nor"). However, if that does not sound like a very positive blessing, there is more to come… The word here for "men" is "m'tim", which in most cases means "dead", although there are several other instances in Scripture where it likewise means "men" (being no small hint as to the basic condition of mortal man). But whenever the addition "countable" – mispar – is added, it qualifies these men as few in number such as in B'resheet 34:30; Dvraim 4:27; Yirmiyahu 44:28, and Tehilim 105:12. Thus, if read literally, Moshe may be prophesying here more than bestowing a benediction on this firstborn.

Since Yehuda, according to the blessing (v. 7), was destined to be “brought to his people”, it is apparent that he will be separated from them at some point. This prediction became fact when the ten northern tribes seceded from the united kingdom ruled by Yehuda and were later exiled and dispersed, and until now have not been reunited with their estranged southern brethren, despite the many prophecies predicting their eventual union (cf. Micah 5:3). 

Of Levi it says (in verse 9): “who said to his father and to his mother, I have not seen him; and he has not acknowledged his brothers, nor knew his own son, for they have observed Your word and kept Your covenant”. The word for “acknowledge” is “hekir”, also meaning to “recognize” and stems from the root n.ch.r (noon, kaf/chaf, resh) used in “nochri” - “stranger” - and in the verb “hitnaker” - to be “estranged”. This term describes Yoseph’s initial treatment of his brothers in B’resheet (Genesis) 42:7. The Levites, who were also to assume the position of judges, could not be “partial” to anyone, including their own family members, or as the Hebrew has it, they could not (in their official capacity) “recognize or acknowledge" their relatives, but rather, had to become “estranged” from them. “Estrangement” and “recognition”, although appearing to be contradictory, are in fact not that far apart; at times it takes the former in order to achieve the latter (as was the case with Yoseph and his brothers).

 The description enumerating Yoseph’s blessing (vs. 13 – 17) resembles a trail going up and down hills, descending into valleys and underground resources and climbing mountain tops; a journey, which while topographical and geographical, also crosses the boundaries of Time and is ‘intercepted’ by the human element as well as by heavenly bodies, such as the sun and the moon (recalling to mind Yoseph’s dreams). “Meged” - translated “precious - is the leitmotif of this passage, as it is repeated five times within few verses. Its expanded meaning is “excellence, glory, and gifts of choice” in reference to nature.[4]  In verse 15, Yoseph’s hills and mountains are termed “ancient” (“kedem” - “first, initial, primary” and also connected to that which is “ahead”), and “everlasting” (the word being “olam”, which also means “futurity”). Both the heavens and the abyss are destined to contribute toward Yoseph’s well being. That which the ground will produce for him on a monthly basis will grow so fast, that it will seem as though “expelled” (“the best yield” is “geresh,” g.r.sh, to “expel, force out”) by the earth (v. 14). On the one hand “he shall push out the peoples” (v. 17), but his leadership position is not likened to the prowess of a king or a military leader, nor even to that of a typical priest, but rather to that of the Nazarite (ref. end of v. 16 – “n’zir ehcav”, literally the “nazarite among his brothers” and translated as “the one who was separated from his brothers”, or “a prince among his brothers”). The title used here originates in “nezer”, a “crown or a miter”, which is made up of the nazarite’s uncut hair (as we saw in Parashat Nasso, in Num. 6). The “nazarite” - or “nazir”- is one who takes upon himself an oath to abstain from worldly pleasures.

Z’vulun (Zebulun) is told to rejoice in his “going out” (v. 18). In Parashat Ki Tetze (in Deut. 21:10) we already noted that “going out” many a time connotes going out to war (ref. 1^st Ch. 12:33), and in Z’vulun’s case also going out to sea (ref. Ya’acov’s blessings to his sons, in Gen. 49:13). Yisas’char’s (Issachar) tent dwelling is an antidote to Z’vulun’s “going out”, and refers to homestead and attachment to the land (the tent-dwelling here does not seem to suggest a nomadic lifestyle; cf. Jacob’s blessings, Gen. 49:14), and perhaps also to the wisdom and discernment characteristic of this people (ref. 1^st Ch. 12:32). The cooperation between these two neighboring tribes is captured by verse 19. Yisas’char “shall call the peoples to the mountain. There they shall offer sacrifices of righteousness”, while Z’vulun will make provisions of “the bounty of the seas and treasures hidden in the sand”. The "mountain", in this case, is most likely the "Mountain of YHVH".

Naphtali is “satisfied with favor”, which is “s’vah ratzon” (v. 23), while Asher, who is “favorable in the eyes of his brothers”, is “r’tzooy echav” (v. 24). Both these words emanate from the root r.tz.h., which is to “appease, satiate, satisfy, please, accept, favor”.

In verse 15 we read about the “ancient – kedem – mountains”, while in verse 27 Elohim, who is described as a “dwelling place” (“me’ona”), is also called “Elohey kedem”, translated here as “eternal”, Thus, He who always was from the very beginning, is also the One who will ever be and it is He who will enable Yisrael to “dwell alone securely” (v. 28, literal translation; cf Bil’am’s blessing, Num. 23:9), as He Himself is her dwelling place while “underneath [her] are [His] everlasting arms” (v. 27).

Coming to the end of the tribal blessings, it must be noted that Shim'on is conspicuously missing. Yehuda's blessing, however, opens up with "Hear, O YHVH, the voice of Yehuda…" Because Shim'on's name is rooted in the verb "to hear" (sh'ma), it is thought that the blessing of this tribe, which was destined to amalgamate into Yehuda, is hinted at here.

 Moshe’s last words constitute an exhilarating exclamation: “Blessed are you, O Israel! Who is like you, O people saved by YHVH, the shield of your help, and who is the sword of your excellence! And your enemies shall be found liars to you, and you shall tread on their high places” (33:29). It is most likely that Moshe himself did not compose the last eight verses of D’varim (chapter 34, or even the entire chapter, consisting of 12 verses). About his body, it is said, “He buried him…” (34:6), inferring the direct involvement of the Holy One of Yisrael in this task. And although in Sh’mot (Exodus) 33:20 YHVH said to Moshe: “You cannot see My face. For there no man can see Me and live”, here we read, in verse 10: “And never since has a prophet like Moses arisen in Israel, whom YHVH knew face to face”. These words do point to Moshe’s intimate knowledge of the Almighty, Who Himself is said to have “known” Moshe (cf. 1st Cor. 13:12). “Panim el panim” (“face to face”) implies exposure before someone, as in Hebrew “face” is not only an external image, with the root p.n.h (which we have noted several times in the past) meaning “to turn”.  Thus “face” is that which “turns” to look at and respond to another. And while “panim” is the “exterior” or the “surface”, “p’nim” means “inner” (ref. Ezekiel 40:19,23 etc.). Thus “panim” - face – also reflects that which is on the inside. In 2nd Corinthians 3:18 this principle is applied in a powerful way to each believer: “We all, with our face having been unveiled, having beheld [‘turned toward’] the glory of YHVH as in a mirror, are being changed [on the inside] into the same image from glory to glory, even as by YHVH, the Spirit” (italics added).

 

 

[1] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979

[2] Da’at Mikra, A’ahron Mirski, Rav Cook Inst., Jerusalem, 2001

[3] The New Brown, Driver, Briggs, Gesenius Lexicon

[4] Ibid. 

* More information on the “firstborn factor” may be obtained from our book, Firstborn Factor in the Plan of Redemption, which can also be read online www.israelitereturn.com

 

 

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Yes! It was so

 Reading the Torah each year, through the Parashot, always reveals new thoughts and ideas that we had not seen before, or brings back to mind previous insights that we had gleaned from other years.  One of my favorite chapters in the Torah is Genesis 1. There always seems to be a word or phrase that pops up as being important.  Recently, one such word that we use every day and in many ways came to mind.  The word in Hebrew is “Ken”, kaf, (final) noon, and in English “Yes”.

 Many times, when we succeed at something, we exclaim, “Yes!” I even hear my Hebrew-speaking grandsons use it when they score a goal in soccer.

In Genesis 1, verses 7,9,11,15,24, and 30, “ken” is combined with another word, “va’yi’hee", thus reading "ya'yi'hee ken" translated “it was so”.  This makes it into a statement of absolute truth.

In Genesis 1:9, for example, Elohim exclaims, "Let the waters below the heavens be gathered into one place, and let the dry land appear"; and it was so” (emphasis added). Those three words are like saying “yes and amen!” We believe beyond a shadow of a doubt that it is true; that Elohim did what He had intended to do, or to perform.   

"For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.  For as the rain and the snow come down from heaven, and do not return there without watering the earth, and making it bear and sprout, and furnishing seed to the sower and bread to the eater;  So shall My word be which goes forth from My mouth; It shall not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it" (Isaiah 55:9-11).  

YHVH's covenants and promises with and to our forefathers and their called and chosen “seed” (in Genesis), that is, to the life/living soul (progeny), should be appended by, “and it was so”. For example, all three forefathers were given the same promise, that is, that their “life", or "soul" would grow into a multitude in the earth, like the stars, sand, and dust.  Just as all humanity shares the One living soul of Adam and Noah, we who have the faith of our father Abraham share his living/soul.

Adam became a living soul after YHVH breathed His Spirit-life into him; hence, all humanity has that same living soul. We are constituted “human beings” because of the one soul of Adam.  The life of the soul of Man is in the male sperm. The physical DNA does not constitute the soul, as we inherit our genetics from both our male and female ancestors. However, the soul-life is the same as it was in the First Man, Adam. But what differentiates the souls of humanity from one another is the Creator's pronouncements to a forefather, with that particular "Adamic" forefather’s soul carrying the anointing forward into his progeny, even to a thousand generations. His soul-life is renewed in every generation, no matter the makeup of the physical DNA.  That is why we cannot determine our ancestry by (solely) physical anatomy. Paul recognized or identified Abraham and his chosen progeny by two means: carrying the scepter of the Torah/Law, and having the “faith” of their father Abraham (see Romans 4:16). Yeshua said, "Have you not read that which was spoken to you by Elohim, saying, 'I am the Elohim of Abraham, and the Elohim of Isaac, and the Elohim of Jacob '? He is not the Elohim of the dead but of the living." (Matthew 22:31-32). Thus, “and it was so” may be added to these words.

 Jacob/Israel’s soul-life and progeny were destined to become the “fullness of the nations” (see Gen. 48:19 according to the Hebrew, Romans 11:25) va’yihee ken! No other soul-life was anointed by the word of Elohim like Jacob’s. The Word of Elohim is embedded in the soul-life of Jacob’s generations, even until today. When the prophets, who lived many generations after the forefather Jacob, speak to Israel/Jacob, they address only one man.  One such example is in Isaiah 44:21: "Remember these things, O Jacob, and Israel, for you are My servant; I have formed you, you are My servant, O Israel, you will not be forgotten by Me”.  How beautiful and encouraging is that statement when we understand that YHVH is speaking to the soul of Jacob, "me"!

Israel’s destiny was sealed by the word of YHVH’s covenants and promises.  Even though the enemy has sown in the same field (earth) another seed, YHVH only recognizes His chosen seed.  He knows who belongs to Him because He cannot deny Himself (see 2 Timothy 2:13). Replacement Theology maintains that somehow other seeds from other forefathers can miraculously be changed into the life/force of Israel, and in this way the anointings of the promises and covenants can apply to them as well. Romans 11 serves as a classic example, with the dismissal of the fact that the "wild olive branches" mentioned there are nothing else but "olive branches", and an olive is an olive is an olive. "Then Elohim said, 'Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit after their kind, with seed in them, on the earth'; and it was so'. Elohim created everything after its kind." (Genesis 1:11 emphasis added) including those of the fifth and sixth days. If that is not the case, there is no need for the book of Genesis, and of course, no need to say “it is so”, making the Word of Elohim of no lasting effect, and not being the same yesterday, today, and forever.