Beth Elohim Messianic Synagogue
Parashah #12: Vayechi (He lived) B’resheit (Genesis) 47:28-50:26
Haftarah: M’lakhim Alef (1 Kings) 2:1-12
B’rit Chadashah: Hebrews 11:21-2
There is a question that may arise in the very first paragraph of this week’s parashah. Chapter 47:28 reads “Ya’akov lived in the land of Egypt seventeen years; thus Ya’akov lived to be 147 years old. Verse 29 begins “The time came when Israel was approaching death…” Verse 31 reads “Then Israel bowed down at the head of his bed.” So we may ask why are both names for Ya’akov used in this paragraph and throughout other scripture when they are referring to the same man?
The answer is that although Ya’akov and Israel were the same man physically, a deep spiritual maturity developed throughout his life. Indeed, Ya’akov is translated to mean “supplanter” while the name Israel means among other translations “ turns the head of G-d.” Verse 28 refers to the physical age of Ya’akov. Verse 29 refers to a man who had grown exponentially spiritually evidenced by narratives describing his life and G-d’s intervention in the eventual salvation of Israel (all true believers as was Jacob/Ya’akov, later given the name Israel as we read in Genesis 28-30: “The man [Yahshua, who was described as a “man”] asked,’ What is your name?’ “and he answered, ‘Ya’akov.’ “Then the man said, ‘From now on you will no longer be called Ya’akov, but Israel; because you have shown your strength to both G-d and men and have prevailed.’ “Ya’akov asked him, ‘Please tell me your name.’ “But he answered, ‘Why are you asking about my name?’ “and blessed him there.” In verse 31 we read that Ya’akov called the place P’ni-El [face of G-d], because he recognized he had just done battle with G-d. But he did not know Yahshua, who is G-d was manifest as the man in the encounter. The fact that Ya’akov recognized G-d described as a “face-to-face” encounter lends further validation that Yahshua as the “man” is indeed G-d who Ya’akov intuitively recognized. Remember that the expression “face-to-face” refers to an encounter that is similar to a very close friendship and not an actual physical face-to-face encounter. We know this as we refer to other scripture where G-d told Moshe that no one can see His face and live (Ex. 33:20).
We find further evidence of G-d’s intervention in the descendants of Ya’akov and Israel (all true believers) referring to the spiritual changes that have and will take place again after the falling away save 7,000 who had not bowed to Ba’al (Rom. 11:1-4), then returning after being provoked to jealousy when the gospel of the Kingdom was shared with the Gentiles (Rom. 11:11-15). Luke 1:33 provides another description of the intertwining and perpetuation of the G-dly line through Ya’akov/Israel when the archangel Gavri’el brings the news to Miryam about her favor with G-d and her impending pregnancy with the future Messiah, Yahshua.
“Look! You will become pregnant, you will give birth to a son, and you are to name him Yahshua. He will be great, he will be called Son of Ha’Elyon, Adonai, G-d, will give him the throne of his forefather David; and he will rule the house of Ya’akov forever- there will be no end to his Kingdom.”
Using the names Jacob versus Israel throughout scripture, we can equate the spiritual state of the descendants of Ya’akov throughout history, to their final salvation as a result of G-d’s grace and mercy, coupled with the people’s return to G-d and obedience to His Law out of love.
In the final book of G-d’s Torah, the perfect number 7 in Gematria is used when defining a true believer according to G-d’s definition. The number 7 represents among other things, the completeness of G-d’s plan, perfection, and divine order. In the book of Daniel (9:24-7) we see the use of multiples of seven to describe the timeline of G-d’s redemptive history. The book of Revelation is replete with sevens such as the number of times the definition of a true believer is written using subtle variation of words. The seven assemblies, seven seals, seven trumpets and seven bowls represent the fullness of G-d’s judgement and redemption. Included is the ultimate salvation of “all Israel” previously mentioned in this lesson in Romans 11:26-7. Again, “all Israel” will be a remnant (Rom. 9:27) consisting of the faithful Israelites from the 10 “lost tribes” described as “Ephraim Israel)” and the biological Jews (Y’hudah Israel) from the tribes of Benyamin, Y’hudah, and Levi, who become a tribe as listed in the book of Revelation. Although not always included in the “Southern Kingdom’ tribes, Simeon was also part of this conglomerate, being absorbed into Y’hudah. Fellow travelers defined as those who have partaken of the covenant of Israel through their repentance and accepting/following G-d’s Law are also included. Indeed, these folks are considered Israelites and will enjoy all the blessings of the citizenship of G-d (Ezekiel 37:15-28).
These narratives refute the commonly taught idea that everyone in Israel will be saved to include biological Jews and those simply living in Israel at the time of Yahshua’s return, and the Christian belief that G-d’s grace will save everybody. This belief is inconsistent with the entirety of G-d’s Torah/Instructions. It is one thing to read G-d’s Word, but simple reading for the sake of telling everyone or believing that this is all we need to do to be found a good and faithful servant, we are fooling ourselves. As Deuteronomy 6:4-11 begins “Hear, O Israel: The L-rd our G-d, the L-rd is One” To hear means to obey; to listen to, internalize, and act upon the Word of G-d. A simple reading will avail nothing.
We return to Ya’akov/Israel and the adversities he overcame with a dynamic spiritual maturity concerning G-d and his sovereignty, and a humility that is described as Ya’akov grew. An arrogant young man who took the birthright from his brother Esav, to a man and servant of G-d who was blessed with profound prophetic insight described in the blessing of Yosef’s two sons and gave his bless on them “ When Yosef saw that is father was laying his right hand on Ephraim’s head, it displeased him, and he lifted up his father’s hand to remove it from Ephraim’s head and place it instead on M’nasheh’s head. Yosef said to his father, ‘Don’t do it that way, my father, for this one is the firstborn. Put your right hand on his head.’ “But his father refused and said, ‘I know that, my son, I know it. He too will become a people, and he too will be great; nevertheless his younger brother will be greater than he, and his descendants will grow into many nations.’ “Then he added this blessing on them that day…”
We see the future culmination of G-d’s plan for ‘Israel” in 48:21: “… You see that I am dying, but G-d will be with you and will bring you back to the land of your ancestors.”
Ya’akov finished his life giving each son an abstract but accurate prophecy concerning the future outcome or final state of each tribe. There is some confusion about the meaning of Chapter 48:21-2 whereby Ya’akov makes a statement about a sh’khem he was going to give Yosef more than his brothers. But what does this mean? Let’s explore this statement.
According to the Chumash, Ya’akov awarded Yosef an additional piece of the Land (Israel) that his descendants will one day inherit (Ramban). According to Maharshal (Rabbi Shlomo Luria) who was one of the greatest Talmudic teachers in the 16th century, this extra portion was given out of gratitude for Yosef’s willingness to take Ya’akov’s remains to be buried in the Land. But this gift was given before Ya’akov made his final wishes known, so this rationale cannot be verified.
Rashi provides two interpretations of the word sh’khem. First, it means the actual city of Sh’khem which extends beyond the territory that would go to his offspring when the Land was divided among the tribes. Secondly, sh’khem means “portion,” referring to the gift of the birthright, which entitled Yosef’s children to receive two portions of Eretz Israel.
According to Rashi, Ya’akov obtained Shechem at the time when Simeon and Levi killed all the inhabitants of the city, and all of the neighboring nations came against them. In a hidden miracle, Ya’akov battled with them and won.
According to the interpretation that Ya’akov referred to the double portion of the firstborn, he believed he won the birthright because he wrested it from Esav who is referred to as the Emorite. However, according to Rashi, the blessing given by the man/angel described in Genesis 32:30 was the guardian angel of Esav. This opinion is not supported in scripture and may cause confusion among those seeking the truth concerning the multiple roles Yahshua manifested throughout history.
Reference to the sword and bow is also interpreted in various ways. In one perspective, the bow represents prayer in which our prayers are expedited to G-d (Rashi)and in another the sword represents the penetration of barriers Above and Below (Gur Aryeh), a 16th century rabbinic commentator. Expounding on the concept of a bow and sword, the true talmidim of YHVH/Yahshua learns that strength does not depend on fire power or other physical force but on the Ruach says the L-rd (Zech. 4:6). Psalms 20:8-9 state this truth in another way: “These with chariots and these with horses, but we- in the Name of HaShem, our G-d-call out. They slumped and fell, but we arose and were invigorated.” May we recall these scriptures in times of turmoil and adversity. G-d will neither leave nor forsake those who love him and follow His Torah (Isaiah 41:10).
Haftarah: M’lakhim Alef (1 Kings) 2:1-12
This haftarah describes the last will given by David, a man who was “after G-d’s own heart” and was one of the most important links in the genealogy of our Messiah. In our parashah Ya’akov gives his final commands and blessings, first to Yosef, then describes the ultimate outcome for each of the twelve tribes. The outcomes speak not only of wars and rivalry, but Ya’akov prophecies of an era under a king from the tribe of Y’hudah, describing Yahshua in an abstract poetic form. It is interesting to speculate on how much insight Ya’akov or any of the prophets had concerning the Messianic prophecies, but there is sufficient description regarding the coming Messiah that supports the idea that they knew much more of the coming kingdom than what little if any credit is given to them.
In the haftarah, David administers his last will only to Solomon, who would succeed David. David’s exhortations reflect the theme throughout G-d’s Torah, specifically Deuteronomy 6:4-11. G-d does not change, and His word endures forever.
B’rit Chadashah: 1 Kefa (1 Peter) 1:3-9
This narrative reminds us that G-d is faithful and that we must necessarily endure various hardships and trials as will continue to occur as part of the history of G-d’s people. “Through trusting, you are being protected by G-d’s power for a deliverance to be revealed at the Last Time. We are reminded that even gold is tested for genuineness by fire. We are told that the purpose of our trials is to trust our genuineness, which is more valuable than perishable gold and that we will be judged worthy of praise, glory, and honor at Yahshua’s coming.”
This narrative is full of present tense verbiage “without seeing him now, but trusting him, you continue to be full of joy that is glorious beyond words. And you are receiving what your trust is aiming at, namely, your deliverance.” We simply and plainly have not arrived yet; salvation is not a given, something already done. The future and outcome of the descendants of the 12 Tribes was foretold through Ya’akov’s prophecy to his sons. G-d’s plan for mankind and His people specifically continues its path to fulfillment in the acharit-hayamim mentioned in our parashah. Our destiny has not yet been realized. Our free will choices will determine our destination at the judgment. We must take time to evaluate our theology, our beliefs about what a saving relationship with G-d really means. The destination of our souls depends upon it.
Shabbat Shalom,
Rabbi Tamah Davis-Hart