Beth Elohim Messianic Synagogue
Parashah #11: Vayigash (He approached) B’resheit (Genesis) 44:18-47:27
Haftarah: Yechezk’el (Ezekiel) 37:15-28
B’rit Chadashah: Acts 7:9-16 (Specifically vv.13-15)
This week we are going to focus on a comparison between Y’hudah’s overt willingness to sacrifice for family no matter the cost, to Yahshua’s sacrifice, unselfishness, and total commitment to family, whether biological or spiritual. Then, we will discuss application to our lives with a goal of developing spiritually to the point where we embody the same sense of loyalty to G-d as Y’hudah demonstrated before Yosef described in Genesis 44:1-34).
In the first sentence of our parashah we read that Y’hudah approached Yosef. This journey can be likened to the road to repentance. Y’hudah had to offer himself for Binyamin (son of the right hand) to honor his pledge to Ya’akov (Gen. 44:32).
Y’hudah’s speech is the longest in Genesis. He is very careful to honor Ya’akov’s favoritism for Rachel’s children over Leah’s, explaining how important the youngest son Binyamin is to his father (Gen. 44:20, 29-31) even though Y’hudah must have felt like a second-class citizen with Leah as his mother who was the less loved wife.
Initially, we may not have had a positive impression of Y’hudah because when he was younger, he showed no regard for Yosef or his father, Ya’akov. First, he convinced his brothers to sell Yosef as a slave (37;27), then he joined his brothers in the lie about Yosef’s life. But remember, he was the fourth son born to Leah and his name means “praise.” Ya’akov’s blessing for Y’hudah provides more information that leads us to the knowledge that there must have been a profound transformation in Y’hudah’s character as we read this week’s parashah: “Y’hudah, your brothers will praise you; your hand will be on the neck of your enemies; your father’s sons will bow down to you. You are a lion’s cub, O Y’hudah, you return from the prey, my son.” Similarly, Moshe blessed the tribe of Y’hudah with these words: “hear Adonai, the cry of Y’hudah! Bring him in to his people, let his own hands defend him; but you, help him against his enemies” (Deut. 33:7).
The dichotomy between Y’hudah in his younger years and his actions and character as an adult described in this week’s parashah teach us that there is always a potential for humans to change their lives. G-d has a plan for each of us that may not come to fruition until later in our lives. Such was the case of many of the patriarchs, matriarchs, and prophets. Similarly, we should never deem our lives as useless and not worthy of living at any point. As long as there is breath in us, there is room for G-d to execute His plans for our lives. Now let us look at the true character of Y’hudah revealed as he matured.
We read in the parashah that the man who sold his little brother into slavery now offered himself as a slave to take his younger brother’s place. He was so concerned about his father and younger brother that he was willing to die for them. Recall that this same man also admitted his error in the case of Tamar. Now we see a consistent change in Y’hudah’s character. G-d can intervene and change the most selfish person.
As Y’hudah could no longer take it anymore and stepped forward to plead his brother’s case, he knew he was taking a significant risk. Yosef could have had him killed. But Y’hudah pleaded with Yosef on behalf of himself and his brothers for mercy. Y’hudah had promised Ya’akov that he would guarantee Benyamin’s safety and now he had the chance to keep that promise. He demonstrated great courage in fulfilling his promise. This is what is expected when we take on such serious responsibility. We must do our best to carry it out, no matter what it may cost us personally.
Just as we must demonstrate change in our behavior when we profess to be reconciled to G-d through Yahshua’s sacrifice, Yosef wanted to see if his brothers’ attitudes had really changed. He accomplished this by testing the way they treated each other. Y’hudah, the brother who had initiated the plan to sell Yosef, (37:27), now stepped forward to take Benyamin’s punishment so that Benyamin could return to Ya’akov. This convinced Yosef that a true change in attitude and character had taken place in his brothers. Similarly, we who profess to love Yahshua and commit ourselves to learning and following his commands, are tested many times. Although Yahshua already knows who will “succeed’ in achieving the goal of eternal life with Him, we humans don’t know how we will react to times of plenty and/or poverty. YHVH/Yahshua also uses our circumstances, especially if we are faithfully following G-d’s Torah, that we will remain faithful even when trials seem unjustified, to show the angels that there are those who will love and follow G-d no matter how severe the trial. This was the case with Job.
We do not always have the discernment to identify a good leader from among a group of people because good leaders don’t always act or look like a stereotypical leader image that some people perceive. Sometimes a leader arises just when that type of individual is needed. Like a puppy who may be the runt of the litter when observed together with its siblings and may seem withdrawn, grows into a fierce defender of its humans and its home. In humans, the skills of decisiveness, ability to control, and initiative may not surface until a situation arises whereby these attributes can be expressed freely or with G-d’s intervention to accomplish his will. These skills can be used for good or evil.
But Ya’akov’s fourth son, Y’hudah was a natural leader, the evidence illustrated in three different scenarios: planning the sale of Yosef, the incident with Tamar, and the interaction as he willingly offered his life for his little brother’s. These “natural” (G-d given skills) and the demonstration thereof were often the result of pressure in the moment rather than cooperation with G-d’s plan, although Y’hudah did not have that insight at the time. Once he recognized his mistakes, he admitted them.
Another lesson we may learn from examining Y’hudah’s character as a young man and as a mature leader is that we should not wait until we are backed into a corner before admitting our mistakes. Once we are aware of them, often brought to our attention through prayerful supplication (Psalm 139), we should immediately seek G-d’s forgiveness and not repeat the same sin. This is consistent with the protocol for the sin offering, the concept of which is recognizing the sin and the requirement for an innocent sacrifice to atone for it. Although animal sacrifices have not yet been reinstituted, the fact that sin costs innocent lives are truly clear. This fact points to the execution stake and G-d’s requirement for a perfect, totally consecrated sacrifice for man’s past sins (Rom. 3:25; 2 Pet. 1:9). Our past sins can only be covered by the blood of the perfect Lamb of G-d through His willingness to take on the sin of the world and offer himself to provide Jew or Gentile a way to become reconciled to G-d. Even more Yahshua provides a “new nature” to enable man to resist selfish desires, replacing them with a desire to hear, internalize, and act upon G-d’s Torah/instructions. This fact is consistent with the Word of G-d that we are not “automatically saved” when we repent and come to accept Yahshua as our Messiah. The “new nature” sets true believers who want to follow G-d’s Word out of love on the “right track” with the “right running shoes” in order that we may run the race to win the prize ((Heb. 12:1).If we do not accept this profound act of humility and submission to G-d shown by Yahshua’s faithfulness and walk the road of repentance as did Y’hudah as he matured spiritually, there will be no forgiveness of sin. This is an example of the concept of Living Water, dynamic and unceasing from its Source, Yahshua, and the Chanukkah menorah that alludes to the fact that we must get our light from the Shamesh candle, the Servant candle; Yahshua. This candle stands out from all the others and serves as the Source from which all other candles are lit. So it is with true believers. We can neither obtain light nor sustain it without the Light from which all light is given.
Y’hudah was used by G-d as a man who made mistakes but overcame with G-d’s guidance and a G-d-given ability to lead. He was also the progenitor of David, and most importantly Yahshua, our Messiah. Through the narrative and adventures of Y’hudah’s life we should be able to recognize that G-d is in control of our lives and all of creation far beyond the immediate situations. If we internalize this truth, we can learn not to be anxious about anything, but to trust that G-d is working in our lives every minute (Psalm 46:10: Phil. 4:6-7).
As Y’hudah matured spiritually, he assumed the lead role that reflects the words “Va-Yigash” which is the title of our Parashah. It is translated as “went-up or approached” which appears in the introduction to Abraham’s intercession on behalf of S’dom (18:23), which was also a bold act on Abraham’s part. Y’hudah’s and Abraham’s speeches in their respective cases represent a very delicate balance between deference and assertiveness. Both men succeeded in moving each from a possible disposition of judgment to mercy.
We also learn something more about Yosef. He did not carry a grudge and was without guile. No sooner did he remind his brothers of their sin than he renounced retribution. This is the hope of all true believers when we stand before our Messiah for judgement. The Adversary will do his best to convict us and rightly so as we are sinners to the death. But through Yahshua’s sacrifice, our love and obedience to His Torah by continually taking of the “living Water,” and His promises, we will win the prize of spending an eternity with our Saviour, King, and L-rd. G-d has arranged life events and the outcomes so that disasters although very real and painful in human reality, is not the last word. The last word for the true believer will be life rather than death (Chap 45: 5-8). Just as Yosef said to Y’hudah in Genesis 44:23; 45:5 “You will not see my face again unless your bother is with you ;…it was G- d who sent me ahead of you to preserve life. The famine has been over the land for the last two years, and for yet another five years there will be neither planting or harvest.” The parallel subjects in the B’rit Chadashah are when Yahshua was speaking to his disciples about the destruction of the Temple and Signs of the End Times. He said in Matthew 23:39 “For I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the L-rd.” Yosef’s words were prophetic in describing the unification and single focus G-d’s people, all true believers including Jew and Gentile who will recognize Yahshua for who He is by demanding that Benyamin be brought to Yosef with the others, not being left out, our Haftarah this week describes the same concept, the grafting in of all true believers, all “brothers”, Judah Israel and Ephraim Israel, one stick in Yahshua. We may also deduce that the two years of famine and the additional five years without planting or harvesting, that this may allude to the seven-year Tribulation period. Verse 7 tells us that “G-d has sent me ahead of you to ensure that you will have descendants on earth and to save your lives in a great deliverance.” So we can see that things are going to get worse before they get better but G-d is preparing us to endure until His return. G-d is faithful to fulfill his promises to those who love him. The Hebrew understanding of the phrase” to save your lives by a great deliverance” is translated as “for a great escaping or a great remnant.” That is that there are only a handful of true believers according to G-d’s definition, who will walk through the narrow gate to eternal life either by the Rapture, physical death, or through by being sealed to witness to Judah. In Yosef’s day, the remnant would be those who were saved through the destruction of the Temple, and other catastrophes that would occur as G-d’s people throughout the ages are being led to the Promised Land.
Haftarah: Yechezk’el (Ezekiel) 37:15
Now let us look at a comparison between Y’hudah’s willingness to be Yosef’s slave and the prophet Yechezk’el’s instructions from G-d who told him to prepare two pieces of wood, writing on one piece “Y’hudah” (Y’hudah) and on the other “Israel” then taking another stick and writing “Ephraim” upon it:
16 Moreover, thou son of man, take thee one stick, and write upon it, For Y’hudah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions:
17 And join them one to another into one stick; and they shall become one in thine hand.
18 And when the children of thy people shall speak unto thee, saying, Wilt thou not show us what thou meanest by these?
19 Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Y’hudah, and make them one stick, and they shall be one in mine hand.
YHVH Elohim was essentially telling the prophet that by taking Y’hudah and Ephraim and placing them together, G-d would unite them one day as Israel and end their exile.
The Jews went to Egypt because Y’hudah and Yosef weren’t united. Now YHVH was going to unite the two in the land of Israel. A foreshadowing of Y’hudah/Israel and Ephraim/ Israel with their companions Gentiles being united in the latter days to be fully united in the land of Israel at the Messiah’s Second coming.
B’rit Chadashah: Acts 7:9-16 (specifically 13-15)
“The second time, Yosef revealed his identity to his brothers, and Yosef’s family became known to Pharaoh. Yosef then sent for his father Ya’akov and all his relatives, seventy–five people. And Ya’akov went down to Egypt; there he died, as did our ancestors.”
Placing this scripture in context, Stephen had been accused of teaching against the law of Moshe, YHVH, the Temple, and the Torah. This narrative is a perfect example of religious leaders teaching one thing, yet living another. Yet, Stephen had the Spirit of G-d in him and recognized that the best defense is a good offense. Stephens response to the charges places them on his accusers after the manner of the Prophets. He tells them that it is they who have abandon everything for which Judaism stands. He paints a picture of most of Israel throughout history choosing not to honor those leaders chosen by G-d to bring them to the Promised Land, especially Yosef who was even recognized by Pharaoh, a Gentile, but not by his own brothers.
Clearing up any confusion about the 75 relatives described in Genesis 7:14 in the Septuagint and 70 according to the Masoretic Hebrew text (Gen. 46:27, Ex. 1:5), Genesis 46;20 accounts for the discrepancy. The Septuagint names four grandsons and one great-grandson of Yosef. The Masoretic text does not identify these individuals.
Responding to a question presented during the service last week about where Yosef’s brothers are buried, we will look at several texts for the answer. According to the Tanakh, the cave that was purchased by Avraham for Sarah initially, then Ya’akov who was buried by Yosef (Gen. 49:29-50:13. Ya’akov purchased a field from Chamor in Sh’khem (Gen. 33:18-19) where Yosef’s bones were placed centuries later (Joshua 24:32). Non-biblical sources that include the books of Jubilees and Testaments of the Twelve Patriarchs, the Mekhita, which is a midrash halakha to the Book of Exodus, and Josephus’ Antiquities of the Jews, Yosef’s brothers bones were eventually removed and buried in Israel. Most sources indicate that Hevron was their final destination, consistent with the aforementioned texts.
Shabbat Shalom,
Rabbi Tamah Davis-Hart