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Uqm
MIKEYTS (From the End)
Genesis 41:1-44:17

There are 85 Aleph-Tavs in this week's Torah portion




Joseph And His Brothers

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CHAPTER 41

Genesis 41:1-57

Gen 41:1 And was from the end of two years of days, and Pharaoh dreamed: and behold, was standing by the river,2 and behold, were ascending from the river, seven cows, beautiful of form, and fat of flesh; and they were tending on the marshy grass. 3 And behold, seven other cows were ascending after them from the river, evil of form, and lean of flesh; and they were standing beside the cows upon the lip of the river. 4 And the cows of the evil of the appearance and lean of the flesh, they ate 
ta the seven cows beautiful of the form, and the fat. And Pharaoh awoke.

5 And slept, and a second dream: and behold, seven fat and good ears ascended on one stalk. 6 And behold, seven ears lean and of an eastern blast sprouted after them. 7 And the lean ears swallowed 
ta the seven fat and full ears. And Pharaoh awoke, and behold, was a dream.

8 And was in the morning, and his spirit, she was troubled; and sent and called 
ta-all of the magicians of Egypt, and ta-all of her wise men: and Pharaoh told to them ta-his dream; and no one could interpret them to Pharaoh.

9 And the Chief of the Cup Bearers spoke to 
ta-Pharaoh, to say, ta-My sins, I remember today: 10 Pharaoh was wroth against his servants, and put me in keeping, in the house of the captain of the executioners, me and ta the Chief of the Bakers: 11 And we dreamed a dream in one night, I and he; each according to the interpretation of his dream, we dreamed. 12 And was there with us a young man, a Hebrew, a servant to the Chief of the Executioners; and we told to him, and interpreted to us ta-our dreams; each according to his dream was interpreted. 13 And was, as which were interpreted to us, so was; I was restored upon my office, and he was hanged.

14 And Pharaoh sent and called 
ta-Joseph, and they hurried from the dungeon: and shaved, and changed his clothing, and came to Pharaoh. 15 And Pharaoh said to Joseph, I have dreamed a dream, and no one could interpret him: and I, I have heard upon you, to say, you can hear a dream to interpret him. 16 And Joseph answered ta-Pharaoh, to say, Not I: Elohim shall answer ta-the welfare of Pharaoh.

17 And Pharaoh spoke to Joseph, In my dream, behold, I was standing by the lip of the river: 18 and behold, seven cows, fat of flesh, and beautiful of form, were ascending from the river; and they were tending in the marshy grass: 19 and, behold, seven other cows ascended after them, poor (sick), and very evil of form, and lean of flesh, as I never have seen in all the land of Egypt for evilness: 20 And the lean and the evil cows, they ate
ta the first seven of the fat cows: 21 and they went to their inwards (stomachs), and were not known, for they had gone to their inwards (stomachs); and their appearance was evil as that in the beginning. And I awoke.

22 And I looked in my dream, and behold, seven full and good ears were ascending in one stalk: 23 and behold, seven ears, withered, lean, of an eastern blast were sprouting after them: 24 And the lean ears, they swallowed
ta the seven good ears: and I spoke to the magicians; and no one could declare to me.

25 And Joseph said to Pharaoh, The dream of Pharaoh, he is one: 
ta-what the Elohim will do shall be declared to Pharaoh. 26 The seven good cows, they are seven years; and the seven good ears, they are seven years: he is one dream. 27 And the seven lean and evil cows ascending after them, they are seven years; and the seven empty ears of an eastern blast, they are seven years of the famine. 28 This is the Word which I have spoken to Pharaoh: What the Elohim will do shall be shown to ta-Pharaoh. 29 Behold, seven years of great plenty are coming in all the land of Egypt: 30 and seven years of famine, they shall arise after them; and all the plenty in the land of Egypt shall be forgotten; and the famine shall consume ta-the land; 31 And the plenty shall not be known in the land from the face of he, the famine, after thus; for he shall be very heavy. 32 And upon the two dreams to Pharaoh, two times; for the Word is established from the Elohim, and the Elohim is hasting to do him.

33 And now, Pharaoh shall look for a man intelligent and wise, and will set him over the land of Egypt. 34 Pharaoh shall do, and shall appoint overseers over the land, and a fifth part of 
ta-the land of Egypt in the seven years of plenty, 35 and they will gather ta-all the food of these coming good years, and heap purged grain under the hand of Pharaoh, and they will keep for food in the cities. 36 And the food shall be for storage for the land for the seven years of the famine, which they shall be in the land of Egypt; and the land, she shall not be cut off in the famine.

37 And the Word was good in the eyes of Pharaoh, and in the eyes of all his servants. 38 And Pharaoh said to his servants, Can we find as this man whom is in him the Spirit of Elohim? 39 And Pharaoh said to Joseph, Since Elohim has made known to you
ta-all of this, none is intelligent and wise as you: 40 You, you shall be over my house, and over your mouth shall rule all of my people: only the throne will I be greater from you.

41 And Pharaoh said to Joseph, See, I have set you over all of the land of Egypt. 42 And Pharaoh removed
ta-his signet ring from upon his hand, and put her upon the hand of Joseph, and clothed him garments of linen (six twined linen), and set the gold chain upon his neck; 43 And made him to ride in the second chariot which was to him; and they cried toward his face, Kneel! And put him ruler over all the land of Egypt.

44 And Pharaoh said to Joseph, I am Pharaoh, and without (except) you a man shall not raise 
ta-his hand or ta-his foot in all of the land of Egypt.

45 And Pharaoh called the name of Joseph Zaphnath Paaneah; and gave to him 
ta-Asenath, daughter of Poti Pherah, Priest of On, for a wife. And Joseph went out over the land of Egypt. 46 And Joseph was a son of thirty years in his standing toward the face of Pharaoh, King of Egypt. And Joseph went out from of the face of Pharaoh, and passed over in all the land of Egypt.

47 And the land, she had made by the handfuls in the seven years of plenty. 48 And gathered 
ta-all of the food of the seven years, which they were in the land of Egypt, and put the food in the cities: the food of the field of the city which was around her, was put in her midst. 49 And Joseph gathered the purged very much grain as the sand of the sea, until that ceased for numbering; for can not be numbered.

50 And to Joseph were birthed two sons before she came the years of the famine, whom Asenath, daughter of Poti Pherah, Priest of On, birthed her to him. 51 And Joseph called 
ta-the name of the firstborn was Manasseh: For Elohim made me forget ta-all of my toil, and ta all of the house of my father. 52 And ta the name of the second was called Ephraim: For Elohim has fructified me in the land of my affliction.

53 And the seven years of the plenty, which was in the land of Egypt, she ended. 54 And the seven years of famine to come, she began as which Joseph spoke: and the famine was in all of the lands; and in all of the land of Egypt was bread. 55 And all the land of Egypt, she hungered, and the people cried to Pharaoh for bread: and Pharaoh said to all the Egyptians, Go to Joseph; what shall be said to you, you do. 56 And the famine was upon all the face of the earth: And Joseph opened
ta-all that was in them, and sold to the Egyptians; and the famine was strong in the land of Egypt. 57 And all of the earth, they came to Egypt to Joseph to buy; for the famine was strong in all of the earth.


(Note: Not all verses will have comments)


Verses one through four

1 And was from the end of two years of days, and Pharaoh dreamed: and behold, was standing by the river,2 and behold, were ascending from the river, seven cows, beautiful of form, and fat of flesh; and they were tending on the marshy grass. 3 And behold, seven other cows were ascending after them from the river, evil of form, and lean of flesh; and they were standing beside the cows upon the lip of the river. 4 And the cows of the evil of the appearance and lean of the flesh, they ate ta the seven cows beautiful of the form, and the fat. And Pharaoh awoke.

The cows obviously are female, thus the matter is a "feminine" thing.

When it says "...from the end of two years of days,...", it means that it was in the beginning of the Biblical year starting in the first Biblical month of "Aviv/Nissan". There are those that say that it occurred in the Biblical seventh month of Ethanim/Tishri, but I have a theory which will be explained later.



Verses five through seven

5 And slept, and a second dream: and behold, seven fat and good ears ascended on one stalk. 6 And behold, seven ears lean and of an eastern blast sprouted after them. 7 And the lean ears swallowed ta the seven fat and full ears. And Pharaoh awoke, and behold, was a dream.

Why was it mentioned that it was a dream on the second dream, but not in the first dream? I don't have an answer to that at this time.

Indirectly related, Joseph, Pharaoh and the two chiefs were not the only people in the Tanakh that had a dream and woke up. King Solomon had a dream which is noted in the book of the Kings

1 Kings 3:5 In Gibeon hwhy appeared to Solomon in a dream by night: and Elohim said, Ask what I shall give thee. 6 And Solomon said, Thou hast shewed unto Thy servant David my father ta-great mercy, according as he walked before Thee in truth, and in righteousness, and in uprightness of heart with Thee; and Thou hast kept for him this great kindness, that Thou hast given him a son to sit on his throne, as it is this day. 7 And now, hwhy, my Elohim, Thou hast made ta-Thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. 8 And Thy servant is in the midst of Thy People whom Thou hast chosen, a great People, that cannot be numbered nor counted for multitude. 9 Give therefore Thy servant an understanding heart to judge ta-Thy People, that I may discern between good and bad: for who is able to judge ta-this Thy so great a People? 10 And the speech pleased hwhy, that Solomon had asked ta-this thing. 11 And Elohim said unto him, Because thou hast asked ta-this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment; 12 Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee. 13 And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days. 14 And if thou wilt walk in My Ways, to keep My Statutes and My Commandments, as thy father David did walk, then I will lengthen ta-thy days. 15 And Solomon awoke; and, behold, it was a dream....

Even in the Brith Khadashah (the New Covenant) had dreams which is noted in the Gospel of Matthew

Matthew 1:19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. 20 But while he thought on these things, behold, the angel of hwhy appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Spirit. 21 And she shall bring forth a son, and thou shalt call His Name YESHUA: for he shall save His People from their sins. 22 Now all this was done, that it might be fulfilled which was spoken of hwhy by the prophet, saying, 23 Behold, a virgin shall be with child, and shall bring forth a Son, and they shall call his name Emmanuel, which being interpreted is, El With Us. 24 Then Joseph being raised from sleep did as the angel of hwhy had bidden him, and took unto him his wife:

Matthew 2:12 And [the magi] being warned of 
hwhy in a dream that they should not return to Herod, they departed into their own country another way.



Verse eight

8 And was in the morning, and his spirit, she was troubled; and sent and called ta-all of the magicians of Egypt, and ta-all of her wise men: and Pharaoh told to them ta-his dream; and no one could interpret them to Pharaoh.

This scene reveals to us that man cannot interpret dreams or do anything in their own efforts. They are gifts from 
hwhy, and hwhy is in charge of events, and not man.

When it says "her wise men", it means  Egypt's wise men.



Looking at the word MAGICIAN

T
he Hebrew word for magician is in the Hebrew is "khahr-tohm"- Khet, Resh, Tet, Mem Sophit (Mjrx). It is from Strong's Concordance number 2748, and its definition

From the same as H2747; a horoscopist (as drawing magical lines or circles): - magician.

from
2747 "kheh-reht" (jrx), and its definition

From a primitive root meaning to engrave; a chisel or graver; also a style for writing: - graving tool, pen.

This is
where we get the modern English word "cartoon".



Verses nine through thirteen

9 And the Chief of the Cup Bearers spoke to ta-Pharaoh, to say, ta-My sins, I remember today: 10 Pharaoh was wroth against his servants, and put me in keeping, in the house of the captain of the executioners, me and ta the Chief of the Bakers: 11 And we dreamed a dream in one night, I and he; each according to the interpretation of his dream, we dreamed. 12 And was there with us a young man, a Hebrew, a servant to the Chief of the Executioners; and we told to him, and interpreted to us ta-our dreams; each according to his dream was interpreted. 13 And was, as which were interpreted to us, so was; I was restored upon my office, and he was hanged.

In verse ten, the Chief of the Cup Bearers to Pharaoh was saying to Pharaoh that "Pharaoh" was angry with me, in the third person, and did not say to Pharaoh "You" were angry with me. The only reason this could be was that this Pharaoh whom the Chief of the Cup Bearers spoke to, was not the same Pharaoh that restored his position. This would be a different Pharaoh who came to the throne within the two years after the chief cup bearer was restored his position. In my opinion, hwhy allowed Joseph to stay in prison until the next Pharaoh took over the throne.

Indirectly related, speaking of dreams, 
hwhy talks about dreams in the latter days which is noted in the book of the Acts

Acts 2:17 And it shall come to pass in the last days, saith hwhy, I will pour out of My Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:

This Acts passage came from the book of the prophet Joel

Joel 2:28 And it shall come to pass afterward, that I will pour out ta-My Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:

This Pharaoh that the Chief Cup Bearere noted was most likely the previous Pharaoh, and the current Pharaoh was his son who took over the throne within two years after Joseph interpreted their dreams in prison.


It says in verse twelve that the person in charge was, "the Chief of the Executioners". Question: "Is this the same Chief of the Executioners, who is Potiphar, which is mentioned in the previous Torah portion of Vay-Yeyshev"?

Genesis 37:36 And the Midianim, they sold him to Egypt to Potiphar, an officer of Pharaoh, Chief of the Executioners.

In my humble opinion, this shows that this was most likely Potiphar's prison that Joseph and the two chiefs were in.




Verses fourteen

14 And Pharaoh sent and called ta-Joseph, and they hurried from the dungeon: and shaved, and changed his clothing, and came to Pharaoh.

Bill Cloud of Shoreshim Ministries noted that when Joseph shaved, he shaved "all" of his body. Joseph was bald from the top of his head to his feet. Bill also said that by the time he was cleaned, shaved and given new garments, Joseph looked like an Egyptian. Thank you Bill.



Verses fifteen and sixteen

15 And Pharaoh said to Joseph, I have dreamed a dream, and no one could interpret him: and I, I have heard upon you, to say, you can hear a dream to interpret him. 16 And Joseph answered ta-Pharaoh, to say, Not I: Elohim shall answer ta-the welfare of Pharaoh.

Notice that Joseph did not say "Yes I can", but he gave the credit to Elohim. It is 
hwhy that gives the gifts. The apostle Paul gives a great example in his letter to the assembly at Corinth

1 Corinthians 12:1 Now concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. 3 Wherefore I give you to understand, that no man speaking by the Spirit of Elohim calleth Yeshua accursed: and that no man can say that Yeshua is Elohim, but by the Holy Spirit. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are differences of administrations, but the same Lord. 6 And there are diversities of operations, but it is the same Elohim which worketh all in all. 7 But the manifestation of the Spirit is given to every man to profit withal. 8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

This would include that interpretation of dreams that was given to Joseph in this week's Torah portion passage.



Verses seventeen through twenty four

17 And Pharaoh spoke to Joseph, In my dream, behold, I was standing by the lip of the river: 18 and behold, seven cows, fat of flesh, and beautiful of form, were ascending from the river; and they were tending in the marshy grass: 19 and, behold, seven other cows ascended after them, poor (sick), and very evil of form, and lean of flesh, as I never have seen in all the land of Egypt for evilness: 20 And the lean and the evil cows, they ate ta the first seven of the fat cows: 21 and they went to their inwards (stomachs), and were not known, for they had gone to their inwards (stomachs); and their appearance was evil as that in the beginning. And I awoke.

22 And I looked in my dream, and behold, seven full and good ears were ascending in one stalk: 23 and behold, seven ears, withered, lean, of an eastern blast were sprouting after them: 24 And the lean ears, they swallowed
ta the seven good ears: and I spoke to the magicians; and no one could declare to me.

Notice in verse eleven in this chapter, Pharaoh said that in his dream that he has never seen cows so sick in Egypt, not knowing that in a future time in Egypt, they would experience things they have never seen in Egyptian history.



Verses twenty five through thirty two

25 And Joseph said to Pharaoh, The dream of Pharaoh, he is one: ta-what the Elohim will do shall be declared to Pharaoh. 26 The seven good cows, they are seven years; and the seven good ears, they are seven years: he is one dream. 27 And the seven lean and evil cows ascending after them, they are seven years; and the seven empty ears of an eastern blast, they are seven years of the famine. 28 This is the Word which I have spoken to Pharaoh: What the Elohim will do shall be shown to ta-Pharaoh. 29 Behold, seven years of great plenty are coming in all the land of Egypt: 30 and seven years of famine, they shall arise after them; and all the plenty in the land of Egypt shall be forgotten; and the famine shall consume ta-the land; 31 And the plenty shall not be known in the land from the face of he, the famine, after thus; for he shall be very heavy. 32 And upon the two dreams to Pharaoh, two times; for the Word is established from the Elohim, and the Elohim is hasting to do him.

As Hebraic Roots teachers say, "History repeats itself". It is a possibility that the seven years of famine is a prophetic event of the seven years of the tribulation to come. Notice 
hwhy used the length of "seven years". Why not four, or five, or three? hwhy uses this specific number in various.

Indirectly related, another account of applying something twice in establishing a future event is noted in the book of the prophet Daniel

Daniel 5:22 And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; 23 But hast lifted up thyself against the Lord of Heaven; and they have brought the Vessels of His House before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in Them; and thou hast praised the elaha of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the Elaha in whose Hand thy breath is, and whose are all thy ways, hast thou not glorified: 24 Then was the part of the hand sent from him; and this writing was written. 25 And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. 26 This is the interpretation of the thing: MENE; Elaha hath numbered thy kingdom, and finished it. 27 TEKEL; Thou art weighed in the balances, and art found wanting. 28 PERES; Thy kingdom is divided, and given to the Medes and Persians.



Verses thirty three through thirty six

33 And now, Pharaoh shall look for a man intelligent and wise, and will set him over the land of Egypt. 34 Pharaoh shall do, and shall appoint overseers over the land, and a fifth part of ta-the land of Egypt in the seven years of plenty, 35 and they will gather ta-all the food of these coming good years, and heap purged grain under the hand of Pharaoh, and they will keep for food in the cities. 36 And the food shall be for storage for the land for the seven years of the famine, which they shall be in the land of Egypt; and the land, she shall not be cut off in the famine.

Notice that Joseph was humbled that he did not say to Pharaoh "Appoint me, Pharaoh, to do this". He was very humble to say to Pharaoh to appoint "overseers", third person personel, but Joseph most likely didn't intend to volunteer himself, but acted out in innocence. If Joseph did intentionally wanted to volunteer himself without saying it, he could have heard Yeshua saying this verse 1,500 years in advance when Yeshua said to His disciples which is noted in the Gospel of Matthew

Matthew 10:16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

According to Yair Davidiy of Brit Am and Hebrew Nations,
the Ten Northern Tribes were divorced from hwhy and were exiled into the nations between 732 and 722 BC. The tribes traveled north and west, as far as Britain. In my learning of Anglo-Saxon Britain, during the Anglo-Saxon period between 590 and 1066 AD, there was an agriculture law called "the Feudal System" where the farmers give a portion of their growth to the nobles of the time in exchange for their protection. This could have carried over from the time of Joseph.


In relating back to the beginning of this week's Torah portion chapter, I noted that this occurred in the first Biblical month of Aviv/Nissan and not in the seventh Biblical month of Ethanim/Tishri. In order for them to take time to build the storehouses, if they did it during the latter part of the Biblical year, it will get cold, and would be a little bit more difficult, whereas if they did it during the Spring, they would have more of the time during the summer months to build, which would be a more better reason for this account to occur on Aviv/Nissan. Though the seventh Biblical month of Ethanim/Tishrei is a harvest period, it doesn't start in the Biblical year, and the storehouses would not have been made while it was cold. Whereas, the Bibliclal month of Aviv/Nissan starts the Biblical Harvest Year's cycle which the storehouses would have been built to store the grain, and the storehouses would have been ready for the Biblical Fall harvest.

hwhy Kl dbk




Verses thirty seven through forty

37 And the Word was good in the eyes of Pharaoh, and in the eyes of all his servants. 38 And Pharaoh said to his servants, Can we find as this man whom is in him the Spirit of Elohim? 39 And Pharaoh said to Joseph, Since Elohim has made known to you ta-all of this, none is intelligent and wise as you: 40 You, you shall be over my house, and over your mouth shall rule all of my people: only the throne will I be greater from you.

Notice that Joseph let Pharaoh do the accreditation regarding Joseph, and not Joseph himself. Joseph had indirectly presented his resume to Pharaoh through his suggestion from his personal experience and expertise  and knowledge without being in the state of asking for the job.



Verses forty-one through forty three

41 And Pharaoh said to Joseph, See, I have set you over all of the land of Egypt. 42 And Pharaoh removed ta-his signet ring from upon his hand, and put her upon the hand of Joseph, and clothed him garments of linen (six twined linen), and set the gold chain upon his neck; 43 And made him to ride in the second chariot which was to him; and they cried toward his face, Kneel! And put him ruler over all the land of Egypt.

The apostle Stephen noted this week's Torah portion passage, which is noted in the book of the Acts

Acts 7:9 And the patriarchs, moved with envy, sold Joseph into Egypt: but hwhy was with him, 10 And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.

hwhy made Joseph go through different hats before He promoted him, through Pharaoh, to be the Viceroy in Egypt. There is a saying, "hwhy promotes, and hwhy demotes". This phrase is based from the book of Psalms

Psalms 75:6 For promotion is not from the dawn, and from the dusk, and from the desert. 7 And Elohim judges: this one shall be humbled, and this one shall be exalted.

Joseph went through two promotions and two demotions before this third promotion to be the second most powerful man in the Egyptian Empire. This is what we go through in our lives as believers in the Messiah as well. We get promoted in a location, and then lose that location but get promoted somewhere else. Just because we thought we made it, hwhy is saying to us, "This is just a stage of My ultimate plan for you". Though it doesn't look that way to us, we as believer's cannot see hwhy's ultimate plan for us. Like Joseph, he couldn't see hwhy's full plan why he experienced these ups and downs in his life.

It also says that Joseph was given a garment of linen. This is the same kind of garment that was required for a Levitical Priest to wear which is noted in the Torah portion of P'kudey, in the book of Exodus

Exodus 39:27 And they made ta-the Coats of linen, a work of a weaver, for Aaron, and for his sons, 28 And ta the Mitre of linen, and ta-the Embellished Bonnets of linen, and ta-the Breeches of flax (linen), of twisted linen, 29 And the Girdle of twisted linen, and blue, and purple, and worm of crimson (red), a work of an embroiderer; as which hwhy commanded ta-Moses.

Was 
hwhy trying to say, in a way, that Joseph was like a Priest?


Indirectly related, Mark Biltz of El Shaddai Ministries noted a comparison of Joseph receiving the garment of Viceroy to David and Jonathan, the son of King Saul, giving his garment to David which is noted in the book of the prophet Samuel

1 Samuel 18:1 And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. 2 And Saul took him that day, and would let him go no more home to his father's house. 3 Then Jonathan and David made a covenant, because he loved him as his own soul. 4 And Jonathan stripped himself of ta-the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle. 5 And David went out whithersoever Saul sent him, and behaved himself wisely: and Saul set him over the men of war, and he was accepted in the sight of all the people, and also in the sight of Saul's servants.

Mark Biltz noted that when Jonathan gave the robe to David to put on, Jonathan also gave David the heir title to the throne. It is compared to Pharaoh giving the Viceroyship to Joseph without succession to the throne.



Verse forty four

44 And Pharaoh said to Joseph, I am Pharaoh, and without (except) you a man shall not raise ta-his hand or ta-his foot in all of the land of Egypt.

The question is "Who was this Pharaoh"? Later in the book of Genesis, Joseph provides a hint to his brothers regarding Pharaoh when he said to them, which is noted in the Torah portion of Vay-Yigash, in the book of Genesis

Genesis 45:8 And now you, you did not send me here, but the Elohim: and has set me for a father to Pharaoh, and for a lord to all his house, and a ruler in all the land of Egypt.

This Vay-Yigash passage reveals to us that Pharaoh was a young child at the time Joseph first came to him, otherwise, Joseph would not have said that he was in the role of a "father" to the Pharaoh, other than the Pharaoh was a "young" Pharaoh.


There are many chronologies of Egyptian kings.


First of all, I am still searching to figure out who this Pharaoh is that Joseph met. One theory is based on the Pharaohs of the Bible website in which the Pharaoh most likely in Joseph's time was Ahmose I of the Egyptian Eighteenth Dynasty in the New Kingdom period. But another source is from Tim Mahoney in his 2014 documentary film, "Patterns of Evidence" in which he and David Rohl, author of "Exodus - Myth Or History?" noted that the Egyptian kings who reigned during the time of the Exodus were from the Middle Kingdom of the 14th and 15th dynasties. I have yet to figure out who could potentially be the Pharaoh during Joseph's time of this week's Torah portion passage.


This could also be symbolic of Pharaoh symolizing
hwhy and Joseph symbolizing Yeshua. It is also comparable to hwhy allowing Moses to be like Elohim and Aaron being the voice of hwhy which is noted in the Torah portion of Sh'moth, in the book of Exodus

Exodus 4:10 And Moses said to hwhy, Oh Adonai, I am not a man of words, also from yesterday, also from third, also from since you have spoken to your servant: for I am slow of mouth, and slow of tongue. 11 And hwhy said to him, Who has set the mouth of Adam? Or who has set the dumb, or deaf, or the seeing, or the blind? That not I hwhy? 12 And now, go, and I, I will be with your mouth, and I will teach you what you shall speak. 13 And said, Oh, Adonai, send now by the hand you will send. 14 And the anger of hwhy glowed against Moses, and said, That not is Aaron the Levite your brother? I know that speaking, he can speak. And also, behold, he is coming to meet you: and will see you, and will rejoice in his heart. 15 And you will speak to him, and you will put ta-the words in his mouth: and I, I will be with your mouth and with his mouth, and I will teach you ta what you shall do. 16 And he shall speak to the people for you: And shall be, he shall be for you for a mouth, and you, you shall be to him for Elohim.

As 
hwhy and Yeshua, as Moses and Aaron, and as Pharaoh and Joseph.



Verses forty five and forty six

45 And Pharaoh called the name of Joseph Zaphnath Paaneah; and gave to him ta-Asenath, daughter of Poti Pherah, Priest of On, for a wife. And Joseph went out over the land of Egypt. 46 And Joseph was a son of thirty years in his standing toward the face of Pharaoh, King of Egypt. And Joseph went out from of the face of Pharaoh, and passed over in all the land of Egypt.

In verse forty five, Pharaoh changed Joseph's name to Zaphnath Paaneah.

Looking at the word ZAPHNATH PAANEAH

The Hebrew name for 
Zaphnath Paaneah is "Tsaph-nath Pah-ney-akh"- Tsade, Peh, Nun, Tav; Peh, Ayin, Nun, Khet (xnep tnpu). It is from Strong's Concordance number 6847, and its definition

Of Egyptian derivation; Tsophnath-Paneach, Joseph’s Egyptian name: - Zaphnath-paaneah.

There is no meaning of his name mentioned, but doing more research, this is what it reveals:

Zaphnath

Looking at his first name, by researching, we find the word  "tsah-phahn"- Tsade, Peh, Nun (
npu). It is from Strong's Concordance number 6845, and its definition

A primitive root; to hide (by covering over); by implication to hoard or reserve; figuratively to deny; specifically (favorably) to protect, (unfavorably) to lurk: - esteem, hide (-den one, self), lay up, lurk (be set) privily, (keep) secret (-ly, place).

It means "to hide" and "secret". One with enough Hebrew grammar knowledge could figure out that the tav in the end of the word is plural in the feminine form. Thus the word is interpreted as "secrets".



Paaneah

Looking at his second name, It can be divided it into two parts:

Paa

The Hebrew word for Paa is "pah"- Peh, Ayin (
ep). It is found in Strong's Concordance number 6463 "pah'ah" (hep), and its definition

A primitive root; to scream: - cry.


This part of the word means "to cry out".

Neah

The Hebrew word for Neah is "Ney-akh"- Nun, Khet (xn). It is found in Strong's Concordance number 5117 "noo-akh" (xwn), and its definition

A primitive root; to rest, that is, settle down; used in a great variety of applications, literally and figuratively, intransitively, transitively and causatively (to dwell, stay, let fall, place, let alone, withdraw, give comfort, etc.): - cease, be confederate, lay, let down, (be) quiet, remain, (cause to, be at, give, have, make to) rest, set down. Compare H3241.

This is the same Hebrew word where Noah gets his name from. It means "rest".

Based on these findings, this is the meaning of Joseph's new name, Tsaph-nath Paneyakh:

"Secrets Cried Out In Rest"


It is shown in verse sixteen that Joseph married Asenath, daughter of Poti Pherah, Priest of On.

Looking at the following words:

ASENATH

The Hebrew word for Asenath is "Ahs-nath"- Aleph, Samek, Nun, Tav (
tnoa). It is from Strong's Concordance number 621, and its definition

Of Egyptian derivation; Asenath, the wife of Joseph: - Asenath.

Researching further, there is another name, and it is "Asenah" (
hnoa). It is from Strong's Concordance numer 619, and its definition

Of uncertain derivation; Asnah, one of the Nethinim: - Asnah.

Researching further, there is a Hebrew word "Ah-sahm"- Aleph, Samek, Mem Sophit (
Moa). It is from Strong's Concordance number 618, and its definition

From an unused root meaning to heap together; a storehouse (only in the plural): - barn, storehouse.

In the Hebrew, The Nun in pronouns is considered feminine. To me, Asenath's root name "Asan" (
noa) is the feminine form of "Asam" (Moa). This would mean that Asenath's name means "Storehouse", or we would say "a storage house". It probably meant that Asenath was born in a storehouse, and its ironic that Joseph suggested to Pharaoh in verse thirty six of this week's Torah portion passage to "store" grain to prepare for the years of the famine coming ahead. In an agricultural perspective, one reaps what one sows. Pharaoh realized this, and it was fortunate that there was a young virgin named "Storehouse" in his court. One could say that in a joking way, Pharaoh was saying to Joseph "You want a storehouse? Here is your wife......... "Storehouse!"......"Asenath!"".


POTI PHERAH

The Hebrew name for Poti Pherah is "Poh-tee Pheh-rah"- Peh, Vav, Tet, Yod; Peh, Resh, Ayin (erp yjwp). It is from Strong's Concordance number 6319, and its definition

Of Egyptian derivation; Poti-Phera, an Egyptian: - Poti-pherah.

It does not reveal what his name means in this definition, but researching further, this is what is found:

Poti

As I mentioned in last week's Torah portion of Vay-Yeyshev, in the book of Genesis, The is a person named "Putiel". This could be the similar part of Poti Pherah's name.

The Hebrew word Putiel is a "Poo-tee-ehl"- Peh, Vav, Tet, Yod, Aleph, Lamed (layjwp) is from Strong's Concordance number 6317, and its definition

From an unused root (probably meaning to disparage) and H410; contempt of God; Putiel, an Israelite: - Putiel.


Putiel's name means "Contempt of El". "Puti" means "Contempt".


Pherah

The Hebrew word for Pherah is "peh-rah"- (erp). It is from Strong's Concordance number 6545, and its defintion

From H6544; the hair (as dishevelled): - locks.

from 6544 "pah-rah" (erp), and its definition

A primitive root; to loosen; by implication to expose, dismiss; figuratively absolve, begin: - avenge, avoid, bare, go back, let, (make) naked, set at nought, perish, refuse, uncover.

Pherah means, in this case "dismiss". I will explain.

Looking at all this information, a question came to me, "Is Potiphar and Potipherah the same person"? In my opinion, he was, and this will also be explained.

When Joseph was raised by Pharaoh to become second in command of Egypt, Joseph was given the daughter of Poti Pherah to be his wife. Now adding this to the case of Potiphar's name, during Joseph's time serving "Potiphar", Potiphar's name means "Contempt of Violation" which later would manifest when Joseph was tempted by Potiphar's wife who falsely accused Joseph of "contempt of violation" by violating her.

Later, when Joseph was ascended to be the Viceroy of Egypt, he married the daughter of "Poti Pherah" In Joseph's case, Poti Pherah's name which we now know means "Contempt Dismissed", meaning that Potiphar now realized that Joseph was innocent of his wife's accusations against him. As a result, Potiphar changed his name to Poti Pherah to show that he "dismissed" the charges against Joseph. Also adding to this insight, the last Hebrew letter of Poti Pherah's name is "Ayin"
(e), and this is also a Paleo-Hebrew picture of the "eye". When Potiphar (rpyjp) added the Ayin, or the "eye" to his name (erp yjwp), he was saying to Joseph "I "see" now that you were innocent of my wife's accusations against you".

Also notice that Hebrew of Poti Pherah's name has added a "Vav"
(w) to his original name. In the Paleo-Hebrew, it is a picture of a nail or a tent peg, and it is a means to "add" something to the tent. Poti Pherah was also saying to Joseph, based on his name "You used to be my servant under my old name 'Potiphar', but now you have been "added" (erp yjwp) to my family and became a "tent nail" to become part of my house, a.k.a. "tent"".

Also, regarding the Vav in Poti Pherah's name, the fact that it was in his name "Poti"- meaning "contempt", it means that Joseph's accusation of "contempt" was "nailed". This was a precursor hint of something symbolically nailed it to the cross, as when Yeshua took all the sins, including Joseph's false charges of contempt, to the cross.


Based on verse forty six of this week's Torah portion passage, Joseph was twenty eight years old when he interpreted the chiefs' dreams two years prior. That puts Jacob-Israel at 119 years old and Isaac at 179 years old- one year before his death. That means Jacob-Israel and the rest of his sons were dwelling in Hebron nineteen years when Joseph interpreted the dreams in prison. Now Joseph is thirty, putting Jacob at 121 years old, one year after Isaac died at 180 years old. This also tells us that Isaac also died while Joseph was still in prison.




Verses forty seven through forty nine

47 And the land, she had made by the handfuls in the seven years of plenty. 48 And gathered ta-all of the food of the seven years, which they were in the land of Egypt, and put the food in the cities: the food of the field of the city which was around her, was put in her midst. 49 And Joseph gathered the purged very much grain as the sand of the sea, until that ceased for numbering; for can not be numbered.

The grain is symbolized for "the physical people". Looking at verse forty nine, that fact that the grain was beyond numbering was symbolic of those who are believers in Yeshua, who are grafted in to the branch.

When Joseph is storing grain, he is symbolically storing people. Joseph is a type and shadow of Yeshua, and Yeshua is "storing" His People while the world is a symbol of the famine, and Yeshua uses us as believers to meet the need for the people of world who are in famine in spirit, who need Yeshua in their lives.

Looking at the word GRAIN

The Hebrew word for grain is "bahr"- Bet, Resh (
rb). It is from Strong's Concordance number 1250, and its definition

From H1305 (in the sense of winnowing); grain of any kind (even while standing in the field); by extension the open country: - corn, wheat.

from 1305 "bah-rahr" (
rrb), and its definition

A primitive root; to clarify (that is, brighten), examine, select: - make bright, choice, chosen, cleanse (be clean), clearly, polished, (shew self) pure (-ify), purge (out).

This is where we get our modern English word "barley".




Verses fifty through fifty two

50 And to Joseph were birthed two sons before she came the years of the famine, whom Asenath, daughter of Poti Pherah, Priest of On, birthed her to him. 51 And Joseph called ta-the name of the firstborn was Manasseh: For Elohim made me forget ta-all of my toil, and ta all of the house of my father. 52 And ta the name of the second was called Ephraim: For Elohim has fructified me in the land of my affliction.

Looking at the following words:

MANASSEH

The Hebrew word for Manasseh is "
M'nah-sheh"- Mem, Nun, Shin, Heh (hsnm). It is from Strong's Concordance number 4519, and its definition

From H5382; causing to forget; Menashsheh, a grandson of jacob, also the tribe descendant from him, and its territory: - Manasseh.

from 5382 "nah-shah"
(hsn), and its definition

A primitive root; to forget; figuratively, to neglect; causatively, to remit, remove: - forget, deprive, exact.

 Manasseh means "forget".



EPHRAIM

The Hebrew name for Ephraim is "Eh-phrah-yeem"- Aleph, Peh, Resh, Yod, Mem Sophit (
Myrpa). It is from Strong's Concordance number 669, and its defintion

Dual of a masculine form of H672; double fruit; Ephrajim, a son of Joseph; also the tribe descended from him, and its territory: - Ephraim Ephraimites

from 672 "Ephrath" and "Ephrathah"
(trpa, htrpa), and its definition

From H6509; fruitfulness; Ephrath, another name for Bethlehem; once used in Psa_132:6 perhaps for Ephraim; also of an Israelitish woman: - Ephrath, Ephratah.

 from 6509 "pah-rah"
(hrp), and its defintion

A primitive root; to bear fruit (literally or figuratively): - bear, bring forth (fruit), (be, cause to be, make) fruitful, grow, increase.

 Ephraim means "to bear fruit" or "fruitfulness". Notice that one of the definitions is "ephrathah", the same word which is the name of Ephrathah, a location near Bethlehem, where Joseph's mother, Rachel, is buried. Question: "Is Ephraim's name also Joseph's memorial for his mother"? I don't have an answer to that at this time.

In our personal lives, we are to "forget" our past so that we can be "fruitful" in 
hwhy, in our walk with Him and in our walk with Him. The apostle Paul wrote this in his letter to the assembly in Corinth

2 Corinthians 5:17 Therefore if any man be in Messiah, he is a new creature: old things are passed away; behold, all things are become new.

The apostle Paul also wrote this in his letter to the assembly in Philippi

Phillipians 3:13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,



Verses fifty three through fifty seven

53 And the seven years of the plenty, which was in the land of Egypt, she ended. 54 And the seven years of famine to come, she began as which Joseph spoke: and the famine was in all of the lands; and in all of the land of Egypt was bread. 55 And all the land of Egypt, she hungered, and the people cried to Pharaoh for bread: and Pharaoh said to all the Egyptians, Go to Joseph; what shall be said to you, you do. 56 And the famine was upon all the face of the earth: And Joseph opened ta-all that was in them, and sold to the Egyptians; and the famine was strong in the land of Egypt. 57 And all of the earth, they came to Egypt to Joseph to buy; for the famine was strong in all of the earth.

The seven year honeymoon was over for Joseph. This famine will be the precursor to what will happen to Joseph's family back in Canaan.







CHAPTER 42

Genesis 42:1-38

Gen 42:1 And Jacob saw that there was shivered-grain in Egypt, and Jacob said to his sons, To why do you stare? 2 And he said, Behold, I have heard that there is shivered-grain in Egypt: Descend down there, and buy for us from there; and we may live, and shall not die. 3 And the ten brothers of Joseph descended to buy purged grain in Egypt. 4 And
ta-Benjamin, brother of Joseph, Jacob was not sent with ta-his brethren; for was said, Lest harm shall befall him.

5 And the sons of Israel came to buy in the midst of the ones who came: for the famine was in the land of Canaan. 6 And Joseph, he was the governor over the land, he was the one selling to all of the people of the land: and the brothers of Joseph, they came, and they bowed down their faces to the earth
to him. 7 And Joseph saw ta-his brothers, and recognized them, and was a foreigner to him, and spoke harshly to them; and said to them, From where have you come? And they said, From the land of Canaan to buy food. 8 And Joseph recognized ta-his brothers, and they did not recognize him.

9 And Joseph remembered 
ta the dreams which was dreamed of them, and said to them, You are spies; you have come to see ta-the nakedness of the land. 10 And they said to him, No, my lord, and your servants have come to buy food. 11 All of us are sons of one man; we are honest. We, your servants, are not spies. 12 And said to them, No, for the nakedness of the land you have come to see. 13 And they said, Your servants are twelve brothers. We are sons of one man in the land of Canaan; and behold, the youngest is with ta-our father today, and the one is not.

14 And Joseph said to them, He is which I spoke to you, to say, You are spies: 15 On this you shall be proved: As Pharaoh lives, you shall not go forth from here, for but your youngest brother in coming here. 16 Send one of you, and fetch 
ta-your brother, and you shall be bound, and your words shall be proved, that truth is with you: or if not, as Pharaoh lives, for you are spies.

17 And gathered them for keeping of three days. 18 And Joseph said to them in the third day, This do, and live; I fear
ta-the Elohim: 19 If you are honest, one of your brothers shall be bound in the house of your guarding: and go of you, bring shivered-grain for the famine of your houses: 20 And you will bring ta-your youngest brother to me; and your words shall be confirmed, and you shall not die. And they did so.

21 And they said each to his brother, Truly, we are guilty upon our brother whom we saw the anguish of his soul, in his beseeching to us, and we did not listen; upon thus, this distress has come to us. 22 And Reuben answered them, to say, Did I not speak to you, to say, Do you not sin against the child; and you did not listen? And also behold, his blood is required. 23 And they did not know not that Joseph understood them; for the interpreter was between them. 24 And turned from upon them, and wept; and returned to them, and spoke to them, and took from them 
ta-Simeon, and bound him to their eyes.

25 And Joseph commanded, and they filled
ta-their vessels of purged grain, and to restored each of their silver to his sack, and to give to them provision for the way: and did so to them, 26 and they lifted ta-their shivered grain upon their asses, and they went from there. 27 And the one opened ta-his sack to give provender for his donkey in the lodge, and saw ta-his silver; and behold, he was in the mouth of his expanded bag. 28 And said to his brothers, My silver is restored; and also, behold, is in my expanded bag: and their hearts went out, and they were terrified each to his brother, to say, What is this that Elohim has done to us?

29 And they came to Jacob their father to the land of Canaan, and they told to him 
ta all that befell to them; to say, 30 The man, the lord of the land, spoke harshly to us, and placed us as spies of ta-the land. 31 And we said to him, We are honest; we are not spies: 32 We are twelve brothers, sons of our father; the one is not, and the youngest is today with ta-our father in the land of Canaan. 33 And the man, the lord of the land, said to us, On this shall I know that you are honest; deposit the one of your brothers with me, and take for ta-the famine of your houses, and go: 34 and bring ta-your youngest brother to me: and I will know that you are not spies, but you are honest: I will give ta-your brother to you, and you will trade in ta-the land.

35 And was, they were emptying their sacks, and behold, 
each bundle of his silver was in his sack: and they and their father saw the bundle of his silver, and they were afraid. 36 And Jacob, their father, said to them, You have bereaved me: Joseph is not, and Simeon is not, and you will take ta-Benjamin?: All these are against me. 37 And Reuben spoke to his father, to say, If I do not bring him to you, you may kill ta-my two sons: Give him upon my hand, and I, I will return him to you. 38 And he said, My son shall not go down with you; for his brother is dead, and he is by his aloneness: If harm shall befall him in the way which you are going in her, and you will bring down ta-my gray hairs in sorrow to Sheol.


(Note: Not all verses will have comments)


Verses one and two

1 And Jacob saw that there was shivered-grain in Egypt, and Jacob said to his sons, To why do you stare? 2 And he said, Behold, I have heard that there is shivered-grain in Egypt: Descend down there, and buy for us from there; and we may live, and shall not die.

The writer noted the brothers are "staring", or "gazing", as if it was hopeless. What Jacob did was the equivalence of a "Cher" moment to Nicholas Cage in the movie "Moonstruck" when she slaps Nicholas in the face and says to him "Snap out of it"!

Looking at the word GRAIN

The Hebrew word for grain is "shah-vahr"- Shin, Bet, Resh (
rbs) It is from Strong's Concordance number 7666, and its definition

Denominative from H7668; to deal in grain: - buy, sell.

from 7668 "sheh-vehr" (rbs), and its definition

The same as H7667; grain (as if broken into kernels): - corn, victuals.

from 7667 "sheh-vehr" or "shey-vehr" (
rbs), and its defintion

From H7665; a fracture, figuratively ruin; specifically a solution (of a dream): - affliction, breach, breaking, broken [-footed, -handed], bruise, crashing, destruction, hurt, interpretation, vexation.

from 7665 "shah-vahr" (
rbs), and its defintion

A primitive root; to burst (literally or figuratively): - break (down, off, in pieces, up), broken ([-hearted]), bring to the birth, crush, destroy, hurt, quench, X quite, tear, view [by mistake for H7663].

 This is where we get our modern English word "shiver".



Verses three and four

3 And the ten brothers of Joseph descended to buy purged grain in Egypt. 4 And ta-Benjamin, brother of Joseph, Jacob was not sent with ta-his brethren; for was said, Lest harm shall befall him.

Jacob learned his lesson when he sent Joseph alone by keeping Benjamin, meaning "Son the Right", at home. But he sent his ten other sons. They could also be symbolized as the Lost Ten Northern Tribes of Israel.


The apostle Stephen stated verses one through four of this week's Torah portion passage, and it is noted
in the book of Acts

Acts 7:11 Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance. 12 But when Jacob heard that there was grain in Egypt, he sent out our fathers first.



Verses five and six

5 And the Sons of Israel came to buy, in the midst of the ones who came: for the famine was in the land of Canaan. 6 And Joseph, he was the governor over the land, he was the one selling to all the people of the land: and the brothers of Joseph, they came, and they bowed down to him, their faces to the earth.

Don't forget, this was just ten brothers. This is what was said regarding Joseph's first dream which is noted in the Torah portion of , in the book of Genesis

Genesis 37:7 And behold, we were binding sheaves in the midst of the field, and behold, my sheaf arose, and also stood; and behold, your sheaves, they came around, and they bowed to my sheaf.

Only the ten brothers are the ones who worked in the field while Benjamin was still at home, because Joseph was about seven years old at the time Benjamin was born. Remember that Jacob served six years for Laban's flock after Joseph was born, and returned to Canaan at the same age. And within a year's time they were in Canaan, Benjamin was born and Rachel died, putting Joseph at seven years old. By the time Joseph dreamed his first dream, Benjamin was only ten years old, too young to be working out in the field. Joseph's first dream was yet to be fulfilled. That is why Joseph commanded them to bring Benjamin down to fulfill Joseph's first dream.



Verses seven and eight

7 And Joseph saw ta-his brothers, and recognized them, and was a foreigner to him, and spoke harshly to them; and said to them, From where have you come? And they said, From the land of Canaan to buy food. 8 And Joseph recognized ta-his brothers, and they did not recognize him.

Bill Cloud of Shoreshim Ministries noted that Joseph looked liked and Egyptian, hairless, and wearing Egyptian clothing, and Egyptian makeup, and walked like an Egyptian. His brothers did not recognize him based on his outward appearance.

Indirectly related, this can be compared to Yeshua's Southern House of Judah relatives, who did not recognize Him while on earth, because they did not recognize the time of His visitation. It is noted in the Gospel of Luke

Luke 19:41 And when He was come near, He beheld the city, and wept over it, 42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. 43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.



Verse nine

9 And Joseph remembered ta the dreams which was dreamed of them,...

Joseph realized in this verse that he recalled his dreams back in Canaan, and realized they had to be fulfilled. This was not an issue saying "Oh, I forgot" moment. As I mentioned before in past Torah portions, when it said that 
hwhy remembered Rachel, it wasn't saying that hwhy forgot her, but it was an act of saying that it was the next step on His list of His bigger agenda to reach His overall goal. So also was this matter with Joseph that hwhy was recalling Joseph his first dream, because it was hwhy's next step of His bigger agenda for Joseph's family.



Verse nine

9 ...and said to them, You are spies; you have come to see ta-the nakedness of the land.

Joseph realized that the brothers needed to redeem what they did to him in their hatred against him by not helping him when he cried out in the pit, and sold him to the Midianites. He used the idea to redeem this matter in this phase of the overall plan by calling them out to be spies to spy out the land.



Verses ten through thirteen

10 And they said to him, No, my lord, and your servants have come to buy food. 11 All of us are sons of one man; we are honest. We, your servants, are not spies. 12 And said to them, No, for the nakedness of the land you have come to see. 13 And they said, Your servants are twelve brothers. We are sons of one man in the land of Canaan; and behold, the youngest is with ta-our father today, and the one is not.

I thought that it was only Joseph that took on the blabber mouth, like his father. In the brothers' response it shows that they also bear their father's blabber mouth trait. Also, their revealing of the younger brother to Joseph would give Joseph an opportunity to make his brothers bring down Benjamin to Egypt.




Verses fourteen through nineteen

14 And Joseph said to them, He is which I spoke to you, to say, You are spies: 15 On this you shall be proved: As Pharaoh lives, you shall not go forth from here, for but your youngest brother in coming here. 16 Send one of you, and fetch ta-your brother, and you shall be bound, and your words shall be proved, that truth is with you: or if not, as Pharaoh lives, for you are spies.

17 And gathered them for keeping of three days. 18 And Joseph said to them in the third day, This do, and live; I fear
ta-the Elohim: 19 If you are honest, one of your brothers shall be bound in the house of your guarding: and go of you, bring shivered-grain for the famine of your houses: 20 And you will bring ta-your youngest brother to me; and your words shall be confirmed, and you shall not die. And they did so.

Notice in verse seventeen that Joseph keeps them in prison for three days. Why three days? Was that the same amount of time Joseph was kept the pit by his brothers? I don't have an answer at this time.




Verses twenty-one through twenty four

21 And they said each to his brother, Truly, we are guilty upon our brother whom we saw the anguish of his soul, in his beseeching to us, and we did not listen; upon thus, this distress has come to us. 22 And Reuben answered them, to say, Did I not speak to you, to say, Do you not sin against the child; and you did not listen? And also behold, his blood is required. 23 And they did not know not that Joseph understood them; for the interpreter was between them. 24 And turned from upon them, and wept; and returned to them, and spoke to them, and took from them ta-Simeon, and bound him to their eyes.

Now we know that Joseph was in anguish when he heard all this, because he was recollecting back at the time while he was in the pit, adding their side of the account to what they said to each other, especially Reuben.

What Joseph did by putting the brothers in prison was an act of what the brothers did to Joseph when they put him in the empty well. He did not do it as a means of payback, but a means for them to see what he went through, an act of reaping and sowing, and to make them humble themselves and repent from their evil act against him.


The brothers were let go except Simeon. The reason he was still imprisoned, because it is commonly determined that he was the one that made the suggestion to kill him. He was the one that was named by Leah, because she saw Jacob's hatred against her. Hence that spirit of hatred was passed onto him. This is the account of Simeon's birth which is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 29:31 And hwhy saw that Leah was hated, and opened ta-her womb: and Rachel was barren.... 33 And she conceived again, and she birthed a son; and she said, For hwhy had heard that I was hated, and has given to me ta-this one: And she called his name, Simeon.

This is based on Reuben's statement in verse twenty two of this week's Torah portion passage

22 And Reuben answered them, to say, Did I not speak to you, to say, Do you not sin against the child; and you did not listen?

Mark Biltz from El Shaddai Ministries noted that Simeon's name means "hear". Joseph put "Hear" in prison, because they did not hear Reuben back in Canaan to not harm Joseph. Hence, their "hearing" was symbolically and spiritually imprisoned, and it was manifested by putting Simeon, or "hear", in prison. One would think that when the brothers saw their brother, "Simeon", or "Hear", was being put in prison and kept behind, that they would have gotten a hint that Joseph was in their surroundings, but they didn't. We as believers in the Messiah experience not hearing our Heavenly Father at times, and it would result in us being put into a "spiritual prison", and thus our "spiritual hearing" will be imprisoned.


Verses twenty five through twenty eight

25 And Joseph commanded, and they filled ta-their vessels of purged grain, and to restored each of their silver to his sack, and to give to them provision for the way: and did so to them, 26 and they lifted ta-their shivered grain upon their asses, and they went from there. 27 And the one opened ta-his sack to give provender for his donkey in the lodge, and saw ta-his silver; and behold, he was in the mouth of his expanded bag. 28 And said to his brothers, My silver is restored; and also, behold, is in my expanded bag: and their hearts went out, and they were terrified each to his brother, to say, What is this that Elohim has done to us?

In verse twenty seven, one of the brothers found their silver back in their sacks while and were terrified. This scene is a type and shadow on the Sukkoth story in the book of Luke, where Joseph and Mary were at the lodging place in Bethlehem, with their donkey they traveled, and they were given a stable as a place to stay, and Mary (symbolized by the expanding sack- symbolized for Mary's womb) gave birth to Yeshua (symbolized by the silver). Question: "Who was the brother that opened the sack"? In my humble opinion, I think it was Judah, since Joseph, Mary's husband, was of the tribe of Judah. Also, the fact that the brother said that his silver is restored, the silver is a representation of Yeshua, whose name means "Salvation" who is the "restorer" of all things.



Verses twenty nine through thirty eight

29 And they came to Jacob their father to the land of Canaan, and they told to him ta all that befell to them; to say, 30 The man, the lord of the land, spoke harshly to us, and placed us as spies of ta-the land. 31 And we said to him, We are honest; we are not spies: 32 We are twelve brothers, sons of our father; the one is not, and the youngest is today with ta-our father in the land of Canaan. 33 And the man, the lord of the land, said to us, On this shall I know that you are honest; deposit the one of your brothers with me, and take for ta-the famine of your houses, and go: 34 and bring ta-your youngest brother to me: and I will know that you are not spies, but you are honest: I will give ta-your brother to you, and you will trade in ta-the land.

35 And was, they were emptying their sacks, and behold, 
each bundle of his silver was in his sack: and they and their father saw the bundle of his silver, and they were afraid. 36 And Jacob, their father, said to them, You have bereaved me: Joseph is not, and Simeon is not, and you will take ta-Benjamin?: All these are against me. 37 And Reuben spoke to his father, to say, If I do not bring him to you, you may kill ta-my two sons: Give him upon my hand, and I, I will return him to you. 38 And he said, My son shall not go down with you; for his brother is dead, and he is by his aloneness: If harm shall befall him in the way which you are going in her, and you will bring down ta-my gray hairs in sorrow to Sheol.

Notice first, that Jacob did not react to them regarding what they said to Joseph until after the silver was found. Why was that? I don't know the answer.

The reason Joseph returned the silver to their sacks, because Joseph had first hand experience and first hand knowledge based in chapter forty seven in the book of Genesis that the people's silver will be exhausted in a short period of time. This is noted in the Torah portion of Vay-Yigash, in the book of Genesis

Genesis 47:13 And was no bread in all the land; for the famine was very heavy, and the land of Egypt and all the land of Canaan, she was fainted from the famine. 14 And Joseph gathered ta-all the silver that was found in the land of Egypt, and in the land of Canaan, on the grain which they bought: and Joseph brought ta-the silver to the house of Pharaoh. 15 And the silver ceased from the land of Egypt, and from the land of Canaan, and all of Egypt. They came unto Joseph, to say, Give to us bread: and to why should we die in before you? For the silver is gone.

Later in the Vay-Yigash account, it says later that they sold their livestock throughout most of the first year

Genesis 47:16 And Joseph said, Give your livestock; and if the silver failed, I will give you on your cattle. 17 And they brought ta-their livestock to Joseph: and Joseph gave to them bread on their horses, and on their livestock of the flocks, and on their livestock of the herds, and on their donkeys: and fed them on the bread on all their livestock in her year. 18 And the year, she ended. And they came to him in the second year, and they said to him, We will not hide from my lord, for that our silver is spent (failed); and the livestock of our animals are to my lord; We have none left to the face of my lord but except our bodies and our grounds:

Livestock in Egypt and the rest of the world was their main source of assets, and silver was not, because livestock increases and silver does not. That is why the silver ran out quicker than the livestock in the land of Egypt. Joseph knew this information based on first hand experience with the Egyptian people, and he was concerned that his family's silver will be spent as well. That is why he returned the silver back to them by putting the silver in their sacks, so that they would not know about it until they were far away from Joseph's presence.


We can get an idea that this account of their return home occurred early in the first year. Don't forget, there were over seventy family members that needed to be fed, including the remnant of the people of Shechem, and those whom fought at Shechem with Simeon and Levi and their families, and it will not take long for the grain to be utilized with that many mouths to be fed. When Jacob realized their silver was restored, he and the family were afraid. Remember, silver was harder to obtain than livestock. For those who had silver were very careful in holding on to it. If any silver is missing, they would have made a humongous deal about it then, compared to someone taking a hundred dollar bill from someone's wallet or purse. When the brothers saw the silver back in their sacks, they had the right to be terrified, because they could be potentially searched out for stealing from Egypt, which could result in death to all the brothers. That is why Jacob said what he said in verse thirty seven that he was bereaved.

In verse thirty six of this week's Torah portion passage, Jacob noted the two names: Joseph and Simeon. Putting the meanings of the two names together, it says "add hearing". This is was like YHWH was saying to the brothers via Jacob "add hearing" to your situation. This is like us as believers at times when we need to "spiritually add the spirit of hearing" in our lives to hear our Heavenly Father via His Word or actually hearing His Voice.


Another question "How come Jacob's servants and the remnant of the Shechemite women and children- now all grown up and probably had children of their own- were not mentioned in this passage"? They were most likely still living with them, and they had to be fed as well. Did they go to Egypt to buy grain also? The scriptures do not say.

In verse thirty seven, Reuben said one of the worst statements a son can make to a father, but notice that Jacob did not say to Reuben "That was the stupidest statement I have ever heard". Maybe in the back of his mind Jacob wanted to kill Reuben for laying with Rachel's female servant, Bilhah, one of Jacob's other wives. Nevertheless, he did not respond to Reuben, because it was not worth answering, knowing in general that was a stupid statement Reuben made.

Jacob did not want Benjamin to leave his sight, because he did not want to lose Rachel's other son. If Benjamin died on route, Jacob would have died too. This would have resulted in Yeshua being disqualified to be the Messiah, which I will explain later.

Looking at the word SHEOL

The Hebrew word for Sheol is "Sh'ohl"- Shin, Aleph, Vav, Lamed (
lwas). It is from Strong's Concordance number 7585, and its definition

From H7592; hades or the world of the dead (as if a subterranian retreat), including its accessories and inmates: - grave, hell, pit.

from 7592 "shah'ahl" or "shah'eyl" (
las), and its definition

A primitive root; to inquire; by implication to request; by extension to demand: - ask (counsel, on), beg, borrow, lay to charge, consult, demand, desire, X earnestly, enquire, + greet, obtain leave, lend, pray, request, require, + salute, X straitly, X surely, wish.

Sheol means "grave".

This is where we get our modern English word "soul". This place could also be called "The Place for the Soul", because this is the place where souls go when one has physically died on the earth.


Notice also in this week's Torah portion chapter that their father was named "Jacob" in this chapter, and not once was he named "Israel". It is, because Jacob was acting out in the flesh and acting out in fear of letting go Benjamin.
This also reavealed that Jacob was resisting hwhy's will. But both of hwhy's dreams through Joseph had to be fulfilled, starting first with the first of the two dreams that Joseph had, regarding "all" of his brothers to bow to Joseph, including Benjamin. That is why Jacob was called "Jacob".







CHAPTER 43

Genesis 43:1-34

Gen 43:1 And the famine was heavy in the land. 2 And was, as which they had finished by eating
ta-the shivered grain that they had brought from Egypt, their father said to them, Return, buy for us a little food. 3 And Judah spoke to him, to say, Testifying, testified (or Protesting, protested) the man against us, to say, You shall not see my face, except your brother is with you. 4 If you are sending ta-our brother with us, we will go down and we will buy for you food: 5 And if you are not sending him, we will not go down: for the man said to us, You shall not see my face, unless your brother is with you. 6 And Israel said, To why did you do evil towards me, to tell the man to you is stilla brother? 7 And they said, Asking, the man asked to us and to our kindred, to say, Is your father alive? Is to you a brother? And we told to him upon the mouth of these words: That knowing, we would we know has said, Bring down ta-your brother?

8 And Judah said to Israel his father, Send the young man with me, and we will arise, and we will go; and we may live, and we will not die, also we, also you, also our little ones. 9 I will be his surety; you shall require him from my hand: if I do not bring him to you, and present him to your face, and I will be a sinner to you all of the days: 10 For if not we had delayed, by now we would have returned here twice.

11 And their father, Israel, said to them, Then this do; take from the best prunings of the land in your vessels, and bring down to the man a present of a little balm, and a little honey, spices, and myrrh, pistachios, and almonds: 12 And take double of silver in your hand; and 
ta-the silver that was returned in the mouth of your expanded bags, you will return in your hand; perhaps he was in oversight: 13 And take ta-your brother, and arise, return to the man: 14 And El Shaddai may give to you mercy towards the face of the man, and send to you ta-your other brother, and ta-Benjamin. And as which I am, I am bereaved, I am bereaved.

15 And the men took 
ta-this present, and they took double of silver in their hand, and ta-Benjamin; and arose, and went down to Egypt, and they stood to the face of Joseph. 16 And Joseph saw ta-Benjamin with them, and said to the one who is over his house, Bring ta-the men to the house, and slaughter a slaughter, and prepare; for the men shall eat with me in the noonday. 17 And the man did as which Joseph said; and the man brought ta-the men in the house of Joseph. 18 And the men were afraid, for they were brought to the house of Joseph; and they said, Upon the word of the silver that was returned in our expanded bags in her origin, we are brought; to commit upon us, and to fall upon us, and to take us for slaves, and ta-our donkeys.

19 And they approached to the man who was over the house of Joseph, and they spoke to him at the entrance of the house, 20 And they said, Alas, my lord, coming down, we came down in origin to buy food: 21 And was, when we came to the lodge, and we opened 
ta-our expanded bags, and behold, each's silver was in the mouth of his expanded bag, our silver in his weight: and we are returning him in our hand. 22 And other silver have we brought down in our hands to buy food: we did not know who put our slver in our expanded bags. 23 And he said, Peace to you, do you not fear: your Elohim, and the Elohim of your father, has given you treasure in your expanded bags: Your silver came to me. And brought ta-Simeon to them.

24 And the man brought 
ta-the men to the house of Joseph, and gave water, and they washed their feet; and gave provender to their donkeys, 25 and they prepared ta-the present unto the coming of Joseph in the noonday: for they heard that they were eating bread there. 26 And Joseph came to the house, and they brought to him ta-the present which was in their hand to the house, and they bowed to him to the earth. 27 And asked to them of their welfare, and said, Is the peace to your father, the old man of whom you spoke? Is he still alive? 28 And they said, Peace is to your servant, to our father. He is still alive. And they stooped, and they bowed.

29 And lifted his eyes, and saw 
ta-his Benjamin, his brother, son of his mother, and said, Is this your younger brother of whom you spoke to me? And said, Elohim be gracious to you, my son. 30 And Joseph hurried; for his bowels were deeply moved toward his brother: and sought to weep; and entered to an inner chamber, and wept there. 31 And washed his face, and went out, and was restrained, and said, Set out bread. 32 And they set to him by his aloneness, and to them by their aloneness, and to the Egyptians that are eating with him by their aloneness: for the Egyptians, they are not able to eat bread with ta-the Hebrews; for she is an abomination to Egypt.

33 And they sat toward his face, the firstborn according to his birthright, and the youngest according to his youth: and the men, they marveled each to his neighbor. 34 And carried portions from 
ta  his face to them: and the portion of Benjamin, she was greater from the portions of all of them, of five handfuls. And they drank, and they were drunk with him.


(Note: Not all verses will have comments)


Verses one through five

1 And the famine was heavy in the land. 2 And was, as which they had finished by eating ta-the shivered grain that they had brought from Egypt, their father said to them, Return, buy for us a little food. 3 And Judah spoke to him, to say, Testifying, testified (or Protesting, protested) the man against us, to say, You shall not see my face, except your brother is with you. 4 If you are sending ta-our brother with us, we will go down and we will buy for you food: 5 And if you are not sending him, we will not go down: for the man said to us, You shall not see my face, unless your brother is with you.

Based on the time line, this week's Torah portion account took place within a year before their father asked them to go back to Egypt a second time, because when they returned to Egypt. The time line is based when Joseph told his brothers in Egypt in the Torah portion of Vay-Yigash, in the book of Genesis

Genesis 45:6 for these two years the famine has been in the midst of the land: and are still five years, in the which is no plowing or harvest.

It can be calculated that the brothers went to Egypt the first time in the first year, and now it is the second year, which means they were in Canaan for about a year before they returned.



Verses six and seven

6 And Israel said, To why did you do evil towards me, to tell the man to you is stilla brother? 7 And they said, Asking, the man asked to us and to our kindred, to say, Is your father alive? Is to you a brother? And we told to him upon the mouth of these words: That knowing, we would we know has said, Bring down ta-your brother?

No, you didn't, Judah. This is what Judah said in chapter forty two of this week's Torah portion

Genesis 42:7 And Joseph saw ta-his brothers, and recognized them, and was a foreigner to him, and spoke harshly to them; and said to them, From where have you come? And they said, From the land of Canaan to buy food. 8 And Joseph recognized ta-his brothers, and they did not recognize him. 9 And Joseph remembered ta the dreams which was dreamed of them, and said to them, You are spies; you have come to see ta-the nakedness of the land. 10 And they said to him, No, my lord, and your servants have come to buy food. 11 All of us are sons of one man; we are honest. We, your servants, are not spies. 12 And said to them, No, for the nakedness of the land you have come to see. 13 And they said, Your servants are twelve brothers. We are sons of one man in the land of Canaan; and behold, the youngest is with ta-our father today, and the one is not.

Among the times that Joseph spoke in chapter forty two's Torah portion passage, Joseph did not ask them anything regarding any member of the family, nor asked them if they had another brother, but Jospeh asked them of their purpose in the land and accused them of being spies in land. Judah and his brothers spoke it, or blabber mouthed it, on their own free will, a trait they obtained from their father, Jacob. Judah also bore the genes of Laban's slyish trait. Looking at this further, it looks like they indirectly blamed Joseph for requesting Benjamin to be with him, but Judah hid his blame for blabbering that they had another brother.

Also, when the brothers spoke this information to their father that they had another brother, whether they realized it or not, they potentially harmed their father more.




Verses eight through ten

8 And Judah said to Israel his father, Send the young man with me, and we will arise, and we will go; and we may live, and we will not die, also we, also you, also our little ones. 9 I will be his surety; you shall require him from my hand: if I do not bring him to you, and present him to your face, and I will be a sinner to you all of the days: 10 For if not we had delayed, by now we would have returned here twice.

In other words, Judah revealed that they ran out of grain for their family earlier than we realized. They weren't starving, but they were out of a main staple in their diets. When Judah said that they could have returned twice with grain, he was telling us that they were without grain for roughly a few months.


Questions: "Where are those whom they have taken from Shechem"? Were they still living with them at that time of the famine"? There is no mention of them in the recent Torah accounts since leaving Shechem. They most likely were still living with them.

Based on this week's Torah portion passage, Judah was finally waking up when he was the major influence in selling Joseph to the Ishmaelites and Midianites by redeeming himself in saying to his father that he will take responsibility for the welfare of Benjamin.

Indirectly related in what Judah did, it had a future affect when Judah took responsibility for Benjamin. Looking at the tribes that formed the Southern House of Judah: Judah and Benjamin. As the prophet spoke to Jereboam in the book of the Kings

1 Kings 11:29 And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: 30 And Ahijah caught the new garment that was on him, and rent it in twelve pieces: 31 And he said to Jeroboam, Take thee ten pieces: for thus saith hwhy, the Elohim of Israel, Behold, I will rend ta-the kingdom out of the hand of Solomon, and will give ta the ten tribes to thee: 32 (But he shall have one tribe [Benjamin] for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:)

There was no doubt that these two tribal territories were put next to each other, because Judah took responsibility for Benjamin in this current Torah portion chapter, and Israel accepted his suggestion.

Also, Judah was willing to take on the sins if he failed to protect and to keep Benjamin with them throughout their trip. This would be was a type and shadow of Yeshua, a descendant of the tribe of Judah, taking on the sins of the world, especially for the twelve tribes of Israel.


Ending this week's Torah portion passage, Judah became the defender Benjamin, meaning "son of the right hand". It is too bad the Jewish leaders during Yeshua's day did not learn from their patriarch, Judah, by being a surety for "the Son of the Right Hand", who is Yeshua, when He was tried, and was given the opportunity to set Him free by Pontius Pilate during Passover.




Verses eleven through fourteen

11 And their father, Israel, said to them, Then this do; take from the best prunings of the land in your vessels, and bring down to the man a present of a little balm, and a little honey, spices, and myrrh, pistachios, and almonds: 12 And take double of silver in your hand; and ta-the silver that was returned in the mouth of your expanded bags, you will return in your hand; perhaps he was in oversight: 13 And take ta-your brother, and arise, return to the man: 14 And El Shaddai may give to you mercy towards the face of the man, and send to you ta-your other brother, and ta-Benjamin. And as which I am, I am bereaved, I am bereaved.

What Israel said to them was to take what they had at least to eat: honey, pistachios and almonds. When they ran out of grain, they ate these foods for the time being. Also, they could have eaten some livestock for meat while they were without grain.

Notice that Jacob's name is now "Israel", because he is involved with one of the steps to fulfill
hwhy's by allowing Benjamin to go down with Judah to Egypt. Also notice that Jacob-Israel noted Simeon to Judah in verse fourteen as his "other brother". Why did Jacob-Israel not say "Simeon"? Did he still have resentment for what Simeon did to Shechem and all the men residing with him? I think the answer is that Israel finally "heard" the voice of his sons, and submitted to the Voice of hwhy through them.




Verses fifteen through seventeen

15 And the men took ta-this present, and they took double of silver in their hand, and ta-Benjamin; and arose, and went down to Egypt, and they stood towards the face of Joseph. 16 And Joseph saw ta-Benjamin with them, and said to the one who is over his house, Bring ta-the men to the house, and slaughter a slaughter, and prepare; for the men shall eat with me in the noonday. 17 And the man did as which Joseph said; and the man brought ta-the men in the house of Joseph.

Indirectly related, this scene is similar to Abraham's scene when the three men passed by Abraham's tent in the noonday and invited them to stay and eat which is noted in the Torah portion of Vay-Yeyra, in the book of Genesis

Genesis 18:1 And hwhy appeared unto him in the Oaks of Mamre: and he was sitting at the entrance of the tent according to the heat of the day; 2 And lifted his eyes and looked, and behold, three men were standing by him: and saw and ran to meet Them from the entrance of the tent, and he bowed to the earth, 3 And said, Adonai, if now I have found favor in Your eyes, do you not now pass over, from upon Your servant: 4 Take now a little water, and wash Your feet, and stay under the tree: 5 And I will fetch a morsel of bread, and refresh Your hearts; afterward, You may pass over: for upon thus are You passing over upon Your servant. And They said, So you shall do as which you have said. 6 And Abraham hastened to the tent to Sarah, and said, Haste! Three measures of fine flour, knead, and make cakes. 7 And Abraham ran to the herd, and fetched a son of a herd tender and good, and gave to the young man; and hastened to prepare him.

Like great-grandfather, like great-grandson. What Joseph did was an Abrahamic act to his brothers. Joseph must have planned this in advance.

Notice that it says that Joseph saw Benjamin. That speaks volumes. This was the first time in twenty two years since he saw his brother. Joseph must have been reminiscing of his relationship with his brother and all the things they did together when he was in Hebron.



Verses eighteen through twenty two

18 And the men were afraid, for they were brought to the house of Joseph; and they said, Upon the word of the silver that was returned in our expanded bags in her origin, we are brought; to commit upon us, and to fall upon us, and to take us for slaves, and ta-our donkeys. 19 And they approached to the man who was over the house of Joseph, and they spoke to him at the entrance of the house, 20 And they said, Alas, my lord, coming down, we came down in origin to buy food: 21 And was, when we came to the lodge, and we opened ta-our expanded bags, and behold, each's silver was in the mouth of his expanded bag, our silver in his weight: and we are returning him in our hand. 22 And other silver have we brought down in our hands to buy food: we did not know who put our slver in our expanded bags.

Mark Biltz from El Shaddai Ministries noted that when the brothers sold Joseph to the Midianites, they should have changed their minds and returned the silver to them and took Joseph back, but they didn't. But in Egypt, they redeemed themselves by humbling themselves in willingness to return the silver to the man in charge of Joseph's house, and thus the brothers revealed that their hearts were changed. Another step redeemed by the brothers.



Verse twenty three

23 And he said, Peace to you, do you not fear: your Elohim, and the Elohim of your father, has given you treasure in your expanded bags: Your silver came to me. And brought ta-Simeon to them.

The man said first that Elohim and the Elohim of your father gave them the treasure. Then he said "Your silver came to me". It was like he was saying "The Elohim gave the silver to me to give back to you".



Verses twenty four through twenty eight

24 And the man brought ta-the men to the house of Joseph, and gave water, and they washed their feet; and gave provender to their donkeys, 25 and they prepared ta-the present unto the coming of Joseph in the noonday: for they heard that they were eating bread there. 26 And Joseph came to the house, and they brought to him ta-the present which was in their hand to the house, and they bowed to him to the earth. 27 And asked to them of their welfare, and said, Is the peace to your father, the old man of whom you spoke? Is he still alive? 28 And they said, Peace is to your servant, to our father. He is still alive. And they stooped, and they bowed.

Simeon was returned to the brothers, and were brought to eat bread with Joseph. Based on Mark Biltz of El Shaddai Ministries who noted that Simeon, or "Hear", was put in jail, for their brothers failed to "hear", has been released. In other words, their "hearing" has been restored when they brought their brother Benjamin with them to Egypt. It isn't just hearing Joseph telling them to bring Benjamin down, but the brothers listened to 
hwhy. That is why their Simeon: "Hearing" was given back.

When the brothers, including Benjamin, bowed together to Joseph, the first dream of 
hwhy through Joseph was fulfilled which is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis

Genesis 37:6 And said to them, Hear now of this dream which I have dreamed: 7 And behold, we were with binding sheaves in the midst of the field, and, behold, my sheaf arose and also stood; and, behold, your sheaves, they came around, and they bowed to my sheaf.

Monte Judah of Lion and Lamb Ministries noted this factor that the symbols of the twelve brothers in the first dream were sheaves of grain, and the eleven brothers' grain bowed themselves to Joseph's grain. And in the brothers' visitation to Egypt to see Joseph, they bowed themselves to Joseph to buy grain.

Joseph's first dream was fulfilled.



Verses twenty nine and thirty

29 And lifted his eyes, and saw ta-his Benjamin, his brother, son of his mother, and said, Is this your younger brother of whom you spoke to me? And said, Elohim be gracious to you, my son. 30 And Joseph hurried; for his bowels were deeply moved toward his brother: and sought to weep; and entered to an inner chamber, and wept there.

What Joseph expressed was true brotherly love, because he was his only other brother by their mother Rachel. This showed how much he missed seeing his own brother.



Verses thirty one and thirty two

31 And washed his face, and went out, and was restrained, and said, Set out bread. 32 And they set to him by his aloneness, and to them by their aloneness, and to the Egyptians that are eating with him by their aloneness: for the Egyptians, they are not able to eat bread with ta-the Hebrews; for she is an abomination to Egypt.

I don't know the reason they considered the Hebrews an abomination. One probability is that they were shepherds, and they don't accept shepherds in the same table with them. Another probability which would make sense, is that there was an account that was most likely passed down to the Egyptian leaders of a certain Hebrew household, and it is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 12:10 And was a famine in the land: and Abram went down to Egypt to sojourn there; for the famine was heavy in the land. 11 And was, as when was approaching to come to Egypt, and said to Sarai his wife, Behold now, I know that you are a beautiful woman to look upon: 12 and shall be when the Egyptians, they shall see you, and they shall say, This is his wife: and they will kill me, and with you they will let live. 13 Say, now, you are my sister: by that shall be well with me on your account; and my soul, she shall live on your occasion. 14 And was, that as Abram came to Egypt, and the Egyptians, they saw ta-the woman that she was very beautiful, 15 and the princes of Pharaoh, they saw her, and they praised her to Pharaoh: and the woman, she was taken to the house of Pharaoh, 16 and did well to Abram on her account: and had to him flocks, and herds, and he asses, and male servants, and female servants, and she asses, and camels. 17 And hwhy plagued ta-Pharaoh and ta-his house of great plagues upon the matter of Sarai, wife of Abram. 18 And Pharaoh called to Abram, and said, What is this you have done to me? To why you did not tell to me that she is your wife? 19 To why did you say, She is my sister? And I took her to me for a wife: And now behold your wife, take and go. 20 And Pharaoh commanded the men unto him: and they sent him, and ta-his wife, and ta-all that was to him.

Because Abraham and his household were shepherds, and because of what happened to the Pharaoh at the time when he was plagued as a result of posessing Abram's wife, Sarai, this account was most likely passed down to the Egyptian leaders throughout the years and decades, and it resulted in the Egyptian leaders deciding that the shepherds were an abomination to their nation.



Verse thirty three

33 And they sat toward his face, the firstborn according to his birthright, and the youngest according to his youth: and the men, they marveled each to his neighbor.

This should have been other hints to them that the lord of Egypt was not a typical Egyptian. Who would ever heard of foreign strangers eating bread with the second most powerful man in Egypt and set them at the table based in the order of their birth. Didn't the brethren question this matter to themselves, let alone questioning how they were placed in their birth order? They should have known that only one other person could know their birth order- their missing brother.

I heard some Messianic brethren say that Joseph said to them it was his silver cup that showed them the birth order of the brethren. There is no mention of a silver cup in this event or anywhere in the Tanakh, or in the Brith Khadashah (the New Covenant). 
The silver cup was not mentioned until the brethren were leaving to return to Canaan in the next chapter.



Verse thirty four

34 And carried portions from ta  his face to them: and the portion of Benjamin, she was greater from the portions of all of them, of five handfuls. And they drank, and they were drunk with him.

Why did Benjamin receive five times the amount of his brothers? For one, he was Joseph full brother. This should also have been a hint to the other brothers that the Viceroy was not Egyptian, and they should have questioned themselves who he was. Other than that, I don't have another answer at this time.







CHAPTER 44

Genesis 44:1-17

Gen 44:1 And commanded 
ta-who is over his house, to say, Fill ta-the expanded bags of the men with food as which they are able to carry, and put each of the silver in the mouth of his expanded bag. 2 And you shall put ta-my goblet, the goblet of silver, in the mouth of the expanded bag of the youngest, and ta the silver of his shivered grain. And did according to the word of Joseph which was spoken.

3 Was the morning light, and the men, they were sent away, they and their donkeys. 4 They, they left
ta-the city, not have gone far off, and Joseph said the one who is over his house, Arise, pursue after the men; and overtake them, and you shall say to them, To why have you repaid of evil instead of good? 5 Is that not this which my lord drinks on him, and he divining, shall divine on him, whereby indeed he divineth? That you have done evil which you have done? 6 And overtook them, and spoke to them ta-these words. 7 And they said to him, To why shall speak my lord according to these words? Far be it to your servants from doing according to this word: 8 Behold, the silver which we find in the mouth of our expanded bags, we returned to you from the land of Canaan: and how should we steal silver or gold from the house of your lord? 9 Whomever shall be found with him from your servants, and shall die, and also we, we will be to my lord for slaves. 10 And said, Also now, he is so according to your words: whomever shall be found with him shall be to me a slave; and you, you shall be innocent.

11 And they hurried, and they each brought down
ta his expanded bag to the earth, and they each opened his expanded bag. 12 And began searching on the oldest, and ended on the youngest: and the goblet was found in the expanded bag of Benjamin. 13 And they rented their clothes, and they each loaded upon his donkey, and they returned to the city.

14 And Judah and his brothers came to the house of Joseph; and he was still there: and they fell towards his face to the earth. 15 And Joseph said to them, What is this deed that you have done? That not you know that divining, shall divine a man who is like me? 16 And Judah said, What can we say to my lord? What can we speak? Or how can we justify? The Elohim has found 
ta-the iniquity of your servants: Behold, we are slaves to your lord, also we, also whom the goblet was found in his hand. 17 And said, Far be it for me doing this: the man whom the goblet was found in his hand, he shall be to me for a slave; and you, ascend to peace to your father.


(Note: Not all verses will have comments)


Verses one and two

1 And commanded ta-who is over his house, to say, Fill ta-the expanded bags of the men with food as which they are able to carry, and put each of the silver in the mouth of his expanded bag. 2 And you shall put ta-my goblet, the goblet of silver, in the mouth of the expanded bag of the youngest, and ta the silver of his shivered grain. And did according to the word of Joseph which was spoken.

This was Joseph's next phase by giving his brothers the next test to redeem themselves when they did not defend Joseph during his youth by expressing hatred against him, escpecially in revealing his dreams to them. Also the brothers had to redeem themselves for not giving regard for their father in his love for Joseph. To me, this was a fine line situation, because the brothers knew that if Benjamin was not with them in return, it would kill their father. Nevertheless, Joseph had the men put his silver cup in Benjamin's sack.

These are the symbols of each of the items:

Silver: Redemption
Benjamin's expanded sack: Mary, Yeshua's mother
The Silver Goblet in Benjamin's sack: Yeshua, the Son of the Right



Verses three through six

3 Was the morning light, and the men, they were sent away, they and their donkeys. 4 They, they left ta-the city, not have gone far off, and Joseph said the one who is over his house, Arise, pursue after the men; and overtake them, and you shall say to them, To why have you repaid of evil instead of good? 5 Is that not this which my lord drinks on him, and he divining, shall divine on him, whereby indeed he divineth? That you have done evil which you have done? 6 And overtook them, and spoke to them ta-these words.

Why did Joseph made the man to say to his brothers that the silver cup is what he divines? My thought is that Joseph was playing the role of his grandfather, Laban, who worshiped his silver home (trophy) idols. Laban confronted Jacob regarding his missing idols back in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 31:29 Is by the power of my hand to with you evil: and the Elohim of your father spoke to me last night, to say, Take heed for yourself of speaking with Jacob from good unto evil. 30 And now, leaving, you have left, for longing, you have longed for the house of your father, to why have you stolen ta-my elohim?

Joseph and his brothers were present when Laban spoke to their father. Joseph could have recalled this matter and used Laban's playbook account between Laban and his father, Jacob, to make his brothers redeem what they did to him.



Verses seven through ten

7 And they said to him, To why shall speak my lord according to these words? Far be it to your servants from doing according to this word: 8 Behold, the silver which we find in the mouth of our expanded bags, we returned to you from the land of Canaan: and how should we steal silver or gold from the house of your lord? 9 Whomever shall be found with him from your servants, and shall die, and also we, we will be to my lord for slaves. 10 And said, Also now, he is so according to your words: whomever shall be found with him shall be to me a slave; and you, you shall be innocent.

Notice the words in verse nine

9 Whomever shall be found with him from your servants, and shall die,
...

If it sounds familiar, it should. They were of age during this account between Jacob and Laban, their grandfather, which is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 31:31 And Jacob answered and said to Laban, For I was afraid: for I said, Lest you forcefully take ta-your daughters from me. 32 With whom you find ta-your elohim, shall not live before our brethren: discern for yourself what is with me, and take for yourself. For Jacob did not know that Rachel had stolen them.

The brothers most likely remembered this statement that their father spoke when he was confronted by Laban at the border of Canaan, and applied it to their situation with the man of Joseph. This would have been a costly mistake they made at the moment, in which they wished they could have taken back. Was it another blabber mouth, out of the air statement they made like their father, Jacob-Israel, did? Or was it an act that
hwhy allowed in this week's Torah portion passage to make Joseph's brothers redeem what their father said to Laban in last week's Torah portion of Vay-Yeytsey?

Nevertheless, this was an act of redemption. Remember that Joseph was also present during the time of his father's confrontation with Laban, because Joseph was about six or seven years old, and would have been concious enough to recall and remember his father's account. In historical context, Joseph did not have his own tent, but he would have been in his mother's tent, which was Rachel's tent. Rachel was the one who took her father's household idols, in Hebrew "t'raphim" (trophy). There would have been no question that Joseph was present with his mother, Rachel, when Laban went into his mother's tent, and witnessed all that happened. It is also probable that Joseph knew, since he lived in her mother's tent, that he saw his mother bring in the idols before they left Padan Aram. Going back to Laban's search, it is speculation that Joseph must have been told by his mother, Rachel, not to tell anyone that she had the idols before Laban came in to their tent. Joseph would not have forgotten this incident.

Fast forward this week's Torah portion passage to the confrontation between the man of Joseph's house and Joseph's brethren. Joseph had to recall the incident with his mother and Laban, and it is my opinion that Joseph made matters to redeem what his mother did back in Padan Aram, before crossing the Yabbok river, by having his own silver goblet put in Benjamin's sack.



Verse ten

10 And said, Also now, he is so according to your words: whomever shall be found with him shall be to me a slave; and you, you shall be innocent.

Notice that the man of Joseph overrode the brothers' rule of judgment before he searched their sacks. The man of Joseph redeemed their father's judgment he stated to Laban, Jacob's father-in-law back in the Torah portion of Vay-Yeytsey. Laban should have done overrode Jacob's judgment and nullified it, but didn't. But the man of Joseph redeemed it by saving Benjamin from his brother's judgment of death that would have come upon him, redeeming what happened with Rachel, resulting in her death, because he knew that it was in Benjamin's sack to begin.



Verses eleven through thirteen

11 And they hurried, and they each brought down ta his expanded bag to the earth, and they each opened his expanded bag. 12 And began searching on the oldest, and ended on the youngest: and the goblet was found in the expanded bag of Benjamin. 13 And they rented their clothes, and they each loaded upon his donkey, and they returned to the city.

When the man of Joseph found the silver cup in Benjamin's sack, what Joseph did was an act as redemption for two reasons:

First: his mother Rachel hid her father's idols in the camel sack and sat upon them acting as if she was in the time of women, and kept the truth hidden until her death, whereas Joseph redeemed her mother by allowing his men to find the silver goblet, which was an equivalence of Laban's house idols, exposing Benjamin, Rachel's other son, to be the guilty person, hence redeeming their mother's wrong doing.

Second: Joseph made Benjamin the wrongdoer by bearing the silver cup for the next step later to test his brothers to see if they will redeem themselves for what they did to Joseph by not defending their father through their hatred against Joseph by throwing Joseph into the pit and selling him to the Midianite slave traders.


Also, as the man of Joseph opened their sacks and searched for the cup in which he already knew who had it, he went to each brother in their birth order. Didn't any of the brothers think to themselves how he knew of their birth order? One would think they should have taken the hint that there had to be "someone" who knew their birth order, and the only person who would know is "Joseph".

Benjamin's brothers were most likely very afraid when they saw that the cup was in Benjamin's sack so much that they rented their garments. To me, that was intense.
Their torn garments was a two-fold purpose:

First: When they sold Joseph back in Canaan, they tore Joseph's garment and made no big deal about the mater. They redeemed themselves for their wrong doing by tearing their own garments. They were also terrified when they have to confront Joseph as well as being terrified for their father's sake on account of Benjamin, because they were not terrified when they sold Joseph nor terrified for their father when they approached in showing Joseph's garment to him, knowing what they did to Joseph. This was another step in Joseph's brothers redeeming themselves.

Second: When they tore their garments, they nullified their judgment against their brother by nullifying their roles as judge when they made their statement to the man that the one who had the silver goblet will die, thus making their judgment of non-effect, and making the man of Joseph's judgement active and valid. This can be compared to Caiaphus, the High Priest, at the time of Yeshua when he rented his High Priest garment, thus nullifying his role as High Priest, and validating Yeshua as the new and current Eternal High Priest, because Yeshua was a descent of Aaron and wore the unseamed garment.

!!!hwhy Kl dbk




Verses fourteen and fifteen

14 And Judah and his brothers came to the house of Joseph; and he was still there: and they fell towards his face to the earth. 15 And Joseph said to them, What is this deed that you have done? That not you know that divining, shall divine a man who is like me?

I question why Joseph said that he can divine. Most likely he said this based on the fact that he dreamed prophetic dreams, and used this means to fulfill the dreams. This also should have been a hint to his brothers, which was hint number four, that he was Joseph.



Verses sixteen

16 And Judah said, What can we say to my lord? What can we speak? Or how can we justify? The Elohim has found ta-the iniquity of your servants: Behold, we are slaves to your lord, also we, also whom the goblet was found in his hand.

 Judah, for the sake of their father and Benjamin, speaks on behalf of the brothers, because he told his father back in chapter forty three that he would be responsible for Benjamin.

Genesis 43:8 And Judah said to Israel, his father, Send the young man with me, and we will arise, and we will go; and we may live, and we will not die, also we, also you, also our little ones. 9 I will be his surety; you shall require him from my hand: if I do not bring him to you, and present him to your face, and I will be a sinner to you all of the days:

Notice that Judah says to Joseph in this week's Torah portion passage

The Elohim has found ta-the iniquity of your servants...

Judah realized that 
hwhy sees all and knows all things and has revealed his sins as is based in the book of the Acts

Acts 1:24 ...Thou, Lord, which knowest the hearts of all men...

Judah redeems himself through his plea to Joseph to be slaves to him, because he and his brothers made Joseph a slave. Judah was realizing he and his brothers needed to reap what they sowed as well as to save Benjamin's life as well as their father's life by becoming slaves themselves.



Verse seventeen

17 And said, Far be it for me doing this: the man whom the goblet was found in his hand, he shall be to me for a slave; and you, ascend to peace to your father.

This next statement by Joseph to his brothers would be his brothers' final test in redeeming themselves regarding their brother, Benjamin, by
making him a slave and to send Judah and the rest of the brothers back home to their father. The brothers should have done this back in Canaan, when they sold Joseph to the Midianites by changing their minds in selling Joseph to the Midianim.

Say if Joseph does keep Benjamin to himself and let the brothers go, going back to chapter forty two of this week's Torah portion passage, in verse eight, where Judah said he would be a sinner to his father, Yeshua could not come to earth, because His father, Joseph, was a descendant of Judah, and Yeshua would have been born under a cursed tribe.

We will see what Joseph's response will be in next week's Torah portion.
 


That ends the commentary on this week's Torah portion.



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