Beth Elohim Messianic Synagogue
Parashah #10: Mikketz (At the end) Genesis 41:1-44:17
Haftarah: M’lakhim Alef (1 Kings) 3:15-4:1
B’rit Chadashah: Acts 7:9-16
This parashah describes the progression of Yosef’s life from being a foreign slave to the Pharaoh’s prime minister of Egypt; the long and winding road from menial suffering to serving G-d on a world scale. However, we must realize that this profound change in Yosef’s life was not the result of anything he did on his own or because of a rich family, political, or monetary influence. No, Yosef was an ordinary human being developed and used by G-d for his divine purpose of the salvation of the Jews first and later anyone who will repent, turn to G-d through Yahshua’s sacrifice, and follow His Torah/instructions.
We must give credit to Yosef’s honor and progressive trust in G-d. He provided selfless service to his Egyptian master, and he did not succumb to the attempted seduction of Potiphar’s wife.
As a side discussion, we may ask why Potiphar’s wife attempted to seduce Yosef in the first place. We get a hint of the possible answer when we correctly translate the Hebrew word “officer” in Gen. 39:1. The word means “eunuch.”
In Matthew 19:12 we learn through Yahshua’s teaching his talmidim about why men may choose not to marry includes those who were born without the desire, some because they have been castrated, and some because they renounced marriage for the sake of the Kingdom of heaven.
It was not uncommon in ancient times for a man to be castrated to remove his sexual desire or to “calm” him down. It was especially common to castrate men who tended the royal harem such as those mentioned in Esther 4:4. Perhaps this is the reason Potiphar’s wife attempted to seduce Yosef “day after day” (39:10). Obviously, she was unable to suppress her sexual desire and lust for Yosef who was “well-built and handsome” (39:6). This narrative supports my previous teaching that the command to the children of Israel to wear tzitziot in Numbers 15:38 is not restricted to men only as our Jewish brethren have determined to be the correct application of the command. The Septuagint translates the passage in Numbers as follows: “Speak to the children (italics mine) of Israel and thou shalt tell them; and let them make for themselves fringes upon the borders of their garments throughout their generations: and ye shall put upon the fringes of the borders a lace of blue. And it shall be on your fringes, and ye shall look on them, and ye shall remember all the commands of the L-rd, and do them: and shall not which ye go a whoring, that ye may remember and perform all my commands, and ye shall be holy unto your G-d.” In The Complete Jewish Bible (Sterns, 1998,p. 167, verse 15:39 reads “ It is to be a tzitzit for you to look at and thereby remember all of Adonai’s mitzvot and obey them, so that you won’t go around wherever your own heart and eyes lead you to prostitute yourselves: but it will help you to remember and obey all my mitzvot and be holy for your G-d.”
This detailed expansion of the narrative concerning Potiphar’s wife and Yosef is provided to emphasize the importance of researching any doubts or ideas we may have about G-d’s Torah. For example, it seems logical to ask why Potiphar’s wife would attempt to seduce Yosef if her sexual needs were met by her husband. Based on the narrative, this aspect of her life was indeed lacking. But then why? This is the point where we can delve into the culture of the Egyptians at the time, the role of women rich and poor, and the dynamics of hierarchal marriages.
This discussion also teaches us that any temptation can be overcome with G-d’s empowerment and strength given us for whatever tests we are given. Yosef, once an arrogant, conceited young man now remained silent and did not publicly accuse Potiphar’s wife. Instead he vicariously bore the suffering and imprisonment. This action may be compared to Yahshua, who in an unjust trial remained silent as a lamb going to slaughter and took upon Himself, the sins of the world. (Isaiah53:7).
In all of Yosef’s trials, G-d was with him and constantly reassured him that he would not be abandoned. He did not promise that there would not be tough times ahead, spiritually and physically, but Yosef knew G-d was with him as everything he did was ultimately successful because he lived for G-d and he knew the source of his deliverance. Evidence of this close relationship between G-d and Yosef is described in Yosef’s response to Pharaoh’s attempt to credit Yosef with the power to interpret his dream. Yosef immediately responded that “It isn’t in me. G-d will give Pharaoh an answer that will set his mind at peace” (Gen. 41:16). Ultimate glory was given to G-d by Pharaoh as Yosef interpreted Pharaoh’s dream and offered a solution to the impending famine. In this scenario we see how G-d has the power to influence the thoughts and actions of anyone to accomplish his will. In this case. Pharaoh recognized that “The Spirit of G-d lives in him!” (Gen. 41:38).
During the seven years of storing the food surplus, Yosef became immersed in his task of managing this undertaking, but did not assimilate into the Egyptian religious or secular systems. He was disciplined, executing his role as prime minister with zeal but never abandoning the G-d of his forefathers. He was given an Egyptian name, Zaphenath-Paneah, which may mean “the god speaks and he lives.” This is a popular translation but not the only possibility. Yosef was given an Egyptian wife Asenath who was the daughter of Potiphera, the priest of the sacred city of Oz is, or Heliopolis, north and east of Cairo. Yosef’s father-in-law’s name is the same as that of Potiphar who once employed Yosef, but there is no credible connection available. Yosef’s sons who are half-Egyptian are given Hebrew names; Manasseh (Making to forget), and Ephraim (To be fruitful) (Gen 41:50-52). The significance of these names is both prophetic and a description of all that G-d had done for Yosef who was matured by G-d into a good and faithful servant (Matt. 25:23). Indeed Yosef was faithful with a few things, and G-d put him in charge of many things: sharing in his Master’s happiness.
Haftarah: M’lakhim Alef (1 Kings) 3:15-4:1
This week’s haftarah echoes the phenomenon of dreams 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 they chose not to apply it as evidenced by our current global community? Nothing has changed; the first generation of Israelites were lost for such unbelief as will be those in this generation who freely choose not to t’shuva (repent) and begin the walk of love of and obedience to G-d’s Torah.
The inextricable relationship between compassion and wisdom with justice is beautifully demonstrated in the above scenario. No human can rule according to G-d’s standards without wisdom from above and dependence on G-d.
B’rit Chadashah: Acts 7:9-16
Included in Stephen’s speech before the Sanhedrin who produced false witnesses against him as he preached Yahshua and performed great wonders and miraculous signs for G-d’s glory, was his declaration of the truth that those who considered themselves most “godly,” were the most corrupt. They could not see “the forest for the trees,” that is Yahshua is G-d and that having authoritative scripture is not enough. It must be practiced in our daily lives with compassion. Yahshua came to teach mankind that it takes both Grace and Law; following G-d’s commands out of love that is required for winning the race to win the prize of eternal life with YHVH/Yahshua. Indeed, Stephen who was filled with the Ruach HaKodesh, saw Yahshua at the right hand of G-d as he looked heavenward and saw heaven opened.
As the narrative describing Stephen’s testimony and subsequent stoning for his love and obedience to YHVH/Yahshua, may we recall Psalm 118:6-7 “The L-rd is with me; I will not be afraid. What can mere mortals do to me? The L-rd is with me, he is my helper. I look in triumph on my enemies.”
Shabbat Shalom,
Rabbi Tamah Davis-Hart