Parashah #10: Mikketz (At the end) B’resheit (Genesis) 41:1-44:17

Beth Elohim Messianic Synagogue
Parashah #10: Mikketz (At the end) B’resheit (Genesis) 41:1-44:17
Haftarah: M’lakhim Alef (1 Kings) 3:15-4:1
B’rit Chadashah: Acts 7:9-16

During most years, with this year being no exception, this parashah coincides with Chanukkah. Of course, this is no coincidence because there is a deeper meaning that we will explore including Joseph’s attitude toward his success and Yahshua’s attitude during his earthly ministry.
Joseph was called to interpret Pharaoh’s dream when the cupbearer is “suddenly reminded” that Joseph correctly interpreted his and the baker’s dream. Pharaoh said to Joseph “I dreamt a dream, but there is no one who can interpret it. Now I heard it said of you that you hear a dream to interpret it.” Joseph answered Pharaoh saying, “That is beyond me! G-d will respond to Pharaoh’s welfare.” (Genesis 41:15-16). At this point, Joseph was more spiritually mature, giving all credit for his ability to G-d. There should be no doubt that G-d recalled Joseph to the cupbearer, but at least the cupbearer admits to Pharaoh that it was his fault that he did not remember Joseph and his ability to interpret dreams before this time. His forgetfulness and sudden recall was no coincidence. G-d recalled Joseph to the cupbearer at just the right time. This is a lesson for us today. Even though our circumstances may seem dire, that nothing good can come of them, even if imprisoned, G-d is not asleep. He misses nothing and uses our trials and adversities for our ultimate good and growth; a type of “miracle grow!”
When Joseph is summoned by Pharaoh and before he knows how G-d will fulfill Pharaoh’s request for an accurate interpretation, Joseph does not hesitate to tell Pharaoh that “It isn’t in me. G-d will give Pharaoh an answer that will set his mind at peace.” (Gen. 41:16). At that split second, Joseph could have taken credit for himself in his ability to interpret dreams. He could have deceived Pharaoh into thinking he had a talent of his own choosing to succumb to the evil inclination (yetzer hara), or he could glorify his G-d and express a confidence that G-d would act in Pharaoh’s best interest (yetzer tov), good inclination. How tempting this may be and what an opportunity to grab the glory. After all, this is human nature which many will use as an excuse for immature behavior. Joseph would be able to request virtually anything. Yet, he immediately responds that G-d is behind his ability to interpret the dreams. Pharaoh could have subsequently sent Joseph back to jail, but he didn’t. However, Joseph was unaware of how Pharaoh would respond. Nevertheless, Joseph stood on his faith and left his fate to G-d no matter the consequences. Again, this is a level of maturity we should strive for to the point where we do not get anxious when we cannot see the other side of the trial.
This was the attitude of Mattisyahu and the Chashmonaim, otherwise known as the Maccabees, during the time of the Chanukkah victory. They could have told everyone including themselves that their unlikely military victory over the Greeks was the result of their brilliant strategy. But like Joseph, the Maccabees understood the true source of their strength and military success. They didn’t establish annual commemorative parades in which they would display their latest technology in weapons. They didn’t make any public announcements Rather, they cleaned up the temple and dedicated it by relighting the menorah that publicized G-d’s control over the world. They knew only G-d could have allowed them to defeat the Greeks in battle. G-d blessed them by performing the miracle of Chanukkah in which they defeated the enemy who was much larger than they were as a small group of guerrillas. As Messianic Jews, we also realize the Light of the world, Yahshua, was conceived during this time as a more stunning act of G-d’s kindness and blessings on mankind. The Shamash candle was lit as Yahshua’s human role began in Mary’s womb.
The Maccabees not only defeated the Greeks in the physical battle of Chanukkah, but defeated them spiritually. The Greek philosophy, like the Hellenistic –based philosophy of the United States today, was to stress the perceived power and wisdom of man. The Greeks worshipped many gods just as our society encourages each individual to identify G-d in his or her own way, even if he or she considers himself or herself a god! The Greeks mainly emphasized the concept of the perfection of mankind, believing in a man-centered universe in which the purpose of the gods was to serve the desires of man. They emphasized the beauty of the human body and the domination of human reason over any other form of wisdom. This helps us understand why they forbade the Jewish people from observing circumcision and learning Torah. Circumcision is a reflection of the belief that man must submit to G-d and remove part of his anatomy as part of one of the requirements of participating in one of the covenant’s of G-d as established with Avraham. The Greeks believed that cutting away part of the body was destructive.
Learning Torah involves our lifelong journey training our minds to understand the reality outside of the limited view we have, how G-d wants us to become a separated and holy people for Him and grow in a positive trajectory toward the prize of an eternal existence with Him. The Greeks in contrast, believed that man’s reason alone was the ultimate source of wisdom and that he should not subjugate it to anything, including the G-d of Abraham, Isaac, and Jacob. This is the crux of Secular Humanism. Sadly, there is a branch of Judaism called Humanistic Judaism that is just another example of how far society and even some who call themselves Jews have fallen away from the truth of G-d’s Torah. Some people spend a lot of money on physical alterations of their bodies rather than paying bills and maintaining a household.
Our society is in the process of enacting laws that prevent the placement of anything that relates to the G-d of Abraham, Isaac, and Jacob in public places, openly supporting antinomianism and others’ rights to worship other gods. Fortunately, true Judaism (those who are defined as true Jews in G-d’s Torah, stands in the way. This is why the Greeks and anti-Semites today want to defeat and eradicate Judaism, including Messianic Judaism which is consistent with Yahshua’s definition of a true believer in the books of John, Romans, and Revelation. Everywhere else, when the Greek invaded, whether as physically or philosophically, he was known as kind to his new citizens. Consider WWII and the love for Americans who rescued those living in the areas ravished by Hitler or the Japanese. Today we are learning that there has always been a greater political agenda behind the promoted and perceived good will. The victorious Greeks in the past and the United States in more current history wanted to show their latest advances, and preach the benefits of democracy, science, sports, and idolatrous obsession with capitalism as “The American Dream.” Yet for those who follow the written and living Torah of YHVH, the Greeks and all antinomians saw and still see a people who were and are not interested in attributing their success to themselves, worshipping the latest and greatest toys, celebrating pagan holidays, desecrating Shabbat, eating forbidden foods, or worshipping any man. G-d is the center of the observant Jew’s life. All glory and honor, praise, supplications, and worship are given to G-d. G-d is the One Who supplies every need including grace, strength, and peace to endure every trial. The Greeks could not tolerate this approach to life, and neither can antinomians today. It threatens the entire modern philosophy of self-centered, self-sufficient existence. So, like the Greeks back then, the antinomians today are determined to wipe out Jews and anyone who follows the instructions of G-d that includes His laws, mandates, and regulations that have never been abrogated. If you need just one example, take a little time to study the Christian doctrine. A little time is all you’ll need to identify the anti-Semitic agenda in the mistranslation of G-d’s Torah and the misunderstanding of Paul’s explanation of the differences in rabbinic law and the continued validity and reliability of G-d’s Torah (2 Pet. 3:16).
The battle resulting in the celebration of Chanukkah, like the meeting between Pharaoh and Joseph, was a clash between two ideologies: one placing in G-d in the center and the other placing man on center stage. Indeed, the middle candle of the menorah represents Yahshua, the Servant candle from which all other candles are lit. Without Him, there is no Light. The humility of Joseph and the Maccabees should teach us that no matter the time on earth’s historical timeline, G-d is in control. All we need to do is internalize G-d’s Torah to the point where we are not afraid to humbly submit ourselves to G-d’s control; even in the most difficult of circumstances. He will provide for His people.
Haftarah: M’lakhim Alef (1 Kings) 3:15-4:1
This week’s haftarah echoes the subject of our parashah with the opening words: “And Solomon awoke, and behold it had been a dream.” Pharaoh had also experienced dreams. Although it is not included in this haftarah, it was during one of Solomon’s dreams that YHVH granted Solomon his wisdom greater than that of any other human at the time. The haftarah relates a famous episode in which Solomon’s G-d-given wisdom was demonstrated before all of Israel. Keeping with our purpose in life, G-d was glorified through this demonstration of impartial wisdom.
Two prostitutes approach King Solomon to settle their argument. They lived together in the same house, and each had given birth to an infant three days apart. One night, one of the infants was accidentally crushed to death by his mother, and one woman accused the other of switching infants in order to have a live baby. Each claimed the living child was hers. King Solomon asks that a sword be brought and orders that the child be cut in half with each woman receiving half. At this point, the real mother of the living child intercedes and exhorts the king to give the child to the other woman so that he would live, while the other woman said “It will be neither yours nor mine. Divide it up!” We read in 1 Kings 3:27; “Then the king answered, ‘Give the living child to the first woman, don’t kill it, because she is its mother.’ “All Israel heard of the decision the king had made and held the king in awe, for they saw that G-d’s wisdom was in him, enabling him to render justice properly.” Is it not interesting that the people realized G-d’s justice was right and true then, yet forgot it so quickly that they and many today choose not to believe it valid and reliable in contemporary society?
B’rit Chadashah: Acts 7:9-16
This is the same passage covered in last week’s parashah that was explained in great detail. I encourage you to read it once again, and compare it to last week’s and this week’s parashot in relation to the similarities between Joseph and Yahshua. Again, we can easily identify the consistency of G-d’s Torah and the impossibility that man could have written the Bible without the authority, wisdom, and hand of G-d. Again, we are given a hint of Yahshua’s character and His life through the description of Joseph’s life to which we as humans can more easily relate and better understand the teachings of Yahshua and the coming Kingdom of G-d. Consider that the Lamb (Yahshua) will be the Temple in the New Jerusalem! There will be no need of a physical structure, and there will be no need for the sun or moon to light it. G-d’s Sh’kinah (glory) will give it light and its lamp is the Lamb (Rev. 21:22-23). May we consider these things as we continue to celebrate the miracle of conception of the Light of the world through a human being and the miracle of victory against the odds as a sign of the Light to come.
One more interesting lesson I want to share this year connecting the Menorah to G-d’s Torah is the fact that the Hebrew word for Torah is found encoded in the introductory paragraphs of exodus, Numbers and Deuteronomy. In the first paragraphs of both Genesis and Exodus Torah is found at 50 letter intervals. The number 50 is significant because the Law was given on Mount Sinai on the 50th day after crossing the Sea of Reeds. Rabbis say that the number 50 is transcendent. Being one above 49 which is 7 x 7, 50 represents deity, whereas 49 represents humanity.
In the Book of Numbers and Deuteronomy, Torah is found encoded in the introductory paragraphs but is spelled backwards! These backward spellings evidently represent opposite lamps to Genesis and Exodus in this five-lamp menorah. All four encoded Torahs must be pointing to the servant Lamp found in the first sentence of Leviticus! The personal name of YHVH is encoded at eight letter intervals in the first sentence of Leviticus which is a book describing the system of the Levitical Priesthood! The point is that the Torah typified by 50 comes from YHVH typified by 8 and reflects His glory. The encoding of the word, Torah, at 50 letter intervals in Genesis, Exodus, and Numbers reflects transcendent deity while the encoding of YHVH at 8 letter intervals supports transcendent deity.
In the Book of Deuteronomy, the word Torah is encoded backward in verses 5-8 at 49 letter intervals. This begs the question of why 49 and not 50? Perhaps this book has a connection to Yahshua. In the beginning verses of the Book of John, Yahshua is introduced as the Logos (Word): “ In the beginning was the Word, and the Word was with G-d, and the Word was G-d. The same was in the beginning with G-d. All things were made by him; and without him was not anything made that was made” (John 1:1-3). The implication is that the book of Words (D’varim) represents Yahshua who condescended from His transcendent position of deity (represented by the number 50), to become a man (typified by the number 49). So, the word Torah appears to have been encoded at 49 letter intervals to illustrate that the “Word became flesh and dwelt among us.”

Shabbat Shalom v’chag sameach,
Rabbi Tamah Davis-Hart