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: 1 Kefa (1 Peter) 1:3-9; 2:11-17
This is the last parashah in the book of Genesis which includes the narrative of Ya’akov and Yosef’s deaths. The entire Book of Genesis includes the entire history of the world, mankind, and G-d’s plan for destroying evil and saving those whose names are written in the Book of Life. Unbeknownst to many people including some who claim to be biblical scholars, there are also codes within the Hebrew text of the bible throughout G-d’s Torah with others that are still to occur. Because many of the biblical codes are seldom if even discussed, I am going to divert from the basic narrative for a moment and explore some of the codes found in Genesis to provide further evidence of the truth of G-d’s Torah and the fact that G-d used specific men to write His words/instructions as an infallible Guidance System that will take us through this life successfully into an eternity with Him IF we follow them.
1. The words “Hussein,” “Scuds,” and “Russian missile” are encoded in Genesis together. The complete code sequence reads; “Hussein picked a day.” In Genesis chapter 14 we read of the Abrahamic wars with the surrounding kingdoms. The date “fire on 3rd Shevat” is found. That date in the Hebrew calendar is January 18,1991 which was the day Iraq launched the first Scud missile against Israel. This encoded phrase was found three weeks before the war began. Who but G-d could have known there would be a Gulf war 3,000 years before it occurred and that a missile would be fired on January 18? (Drosnin, 1997).
2. Some of man’s greatest feats are also recorded in Genesis: “Man on Moon” appears with “spaceship” and “Apollo 11” including the date Neil Armstrong stepped out on the moon’s surface, July 20,1969. Armstrong’s words “One small step for man, one giant leap for mankind: are echoed by the hidden text of the Bible. Where the date where he set foot on the moon is recorded, the words that cross “Moon” in the Bible are “Done by mankind, done by a man.” It is all encoded in Genesis with “Apollo 11,” at the point where G-d tells Abraham, “Look now toward Heaven, and count the stars, if thou be able to number them” ( Drosnin,1997, p.33).
3. In July 1994 the world’s largest explosion witnessed in our solar system occurred when a comet smashed into Jupiter with the force of more than one billion megatons. The collision is recorded in Genesis and Isaiah. The name of the comet was “Shoemaker-Levy and it appeared in its full name given for the two men who discovered it in 1993 with its impact on Jupiter presented. In the Bible code, the name of the planet and the comet intersect twice. In Isaiah, the exact date of impact was stated in advance, July 16. An event that astronomers were able to predict only a few months ahead of the event was predicted exactly 3,000 years before it happened” (Drosnin, 1997, pp.37-8).
4. Speaking of Yosef whose impending end of life is described in our parashah, Yosef’s name in Hebrew means “it will be added.” The full hidden text in Genesis 41:45 reads “The code will be added, you will decode it.” Even the Book of Daniel is really a revelation of the Bible code. G-d reveals the future to the greatest ruler on the earth at the time, the King of Babylon. The rise and fall of ancient kingdoms were foretold. “Truly your G-d must be the G-d of gods and L-rd of kings, and the revealer of secrets, to have enabled you to reveal this secret,” the King told Daniel.
But the same Hebrew words that mean “revealer of secrets”, also means “secret scroll.” The entire hidden text reads “He revealed the secrets enough that you were able to reveal this secret scroll.” According to Drosnin, 1997, “the Bible code is the “secret scroll” (p.101).
5. One last encoding in Genesis that will be described in this lesson although there are more to explore in the book The Bible Code (Drosnin, 1997). “The words “Asteroid” and “dinosaur” are encoded together in the Bible and the Biblical name for the first creatures G-d created on Earth is also encoded in the same place. “And G-d created the great Tanin,” states the first chapter of Genesis. The word means “dragons” or “Monsters.” It describes a huge animal that no longer exists. And “dragon” is encoded across “dinosaur” just above “asteroid.” With them is encoded the name of the dragon the Bible says G-d slayed before creation” (Drosnin, 1997, p.148).
With the knowledge that there is much more to be discovered in G-d’s Torah beyond the written Word we now return to the parashah proper. This parashah is unique in that there is no space between it and the preceding parashah in the Torah scroll. Typically, there is a space of at least 9 letters in length or a new line separating two parashot.
A possible meaning of this anomaly is explained by Rashi. He describes this parashah as closed, meant to teach something about the mood of Ya’akov’s children when he died; that is their hearts were not open to the possibility of impending bondage and suffering of the children of Israel. According to rabbinic interpretation, after Ya’akov’s death, the spiritual exile of the people began. I submit that the spiritual exile of the children of Israel (all true believers) and man in general began with the deception of Chava (Eve) and the sin of Adam, described in Genesis 3:14-19.
Another reason for the structure of this parashah may be that Ya’akov wanted to tell his children the time of the “End” known as the Messianic age when Israel’s exiles would finally end, but his prophetic vision was closed, according to Rashi. However, the blessings Yosef gave his children were indeed prophetic and extend to the time of Messiah Yahshua’s return. Even the blessings of Ephraim and Manasseh (Gen. 48:17-20) foretell their inclusion in the 144,00 called out to be sealed during the Tribulation described as M’nasheh and from the tribe of Yosef in Revelation 7:6,8.
Another perspective on the unique structure of this parashah in the Torah scroll comes from the Sages who teach that the spaces in the Torah indicate that G-d paused to allow Moshe and future students to reflect on the preceding verses. Therefore, the “closure” of this parashah’s structure implies that after Ya’akov’s death, his progeny was not able to perceive or comprehend the significance of this narrative (R. Gedaliah Schorr).
Ya’akov beseeched Yosef to take his body out of Egypt to be buried with his fathers. As Messianic Jewish believers we understand this request because Egypt represents the sinful lifestyle, an anti-Torah paradigm of living. Our Orthodox brethren add their own explanations for this request; a) He knew that the soil would one day be plagued with lice (Ex.8:12) which would have swarmed his body had he been buried there; b) those who are buried outside of the Land of Israel” will not come to life at the resurrection until they roll through the earth to Eretz Israel; c) He did not want the Egyptians to make his tomb a shrine of idol worship (Rashi ). I submit this may have been a danger with some true believers (Israel). Ya’akov may have wanted to emphasize that Eretz Israel was/is their only true heritage and homeland, no matter how comfortable they/we may become in a foreign land. Indeed, history testifies to the assimilation of Israel into other cultures and idolatrous practices with horrific consequences.
Haftarah: M’lakhim Alef (1 Kings) 2:1-12
This haftarah echoes Yosef’s admonition to his sons on his deathbed to “go in His ways, and keep His regulations, commands, rulings, and instructions in accordance with what is written in the Torah of Moshe; so that you will succeed in all you do and wherever you go. If you do, Adonai will fulfill what He promised me when He said, If your children pay attention to how they live, conducting themselves before me honestly with all their heart and being, you will never lack a man on the throne of Israel.” Today we can easily see what has happened because as a society and nation, we have not taken this exhortation seriously. We must return to the G-d of Abraham, Isaac, and Ya’akov while it is still day.
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 griefs and trials as they occur in our lives. “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 and that the purpose of having to endure 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 have not arrived yet; salvation is not a given, something already done. A simple profession of faith and belief is not going to cut it, so says G-d’s Torah from the beginning to the end (Rev. 13:8) and the Seven-fold witness in the Book of Revelation.
We must take time to evaluate our theology and beliefs about what a saving relationship with G-d really requires and what it means. The requirements have been the same since the beginning and the destination of our souls depends upon it.
Rabbi Tamah Davis-Hart
Drosnin, Michael. The Bible Code, 1997. Touchstone: Simon and Shuster, Inc.
NY, New York.