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VA-Y'KHI (And Lived)
Genesis 47:28-50:26

There are 43 Aleph-Tavs in this week's Torah portion




Jacob Blessing His Grandsons

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CHAPTER 47

Genesis 47:28-31

Gen 47:28 And Jacob lived in the land of Egypt seventeen years: and the days of Jacob of the years of his life were seven years and forty and a hundred years. 29 And the days of Israel to die was drawing near: and called his son Joseph, and said to him, If I have now found favor in your eyes, put now your hand under my testacles, and you will do mercy and truth with me; Now, do you not bury me in Egypt: 30 And I will lay with my fathers, and I will be carried from Egypt, and I will be buried in their burying place. And said, I, I will do according to your word. 31 And said, Swear to me. And swore to him. And Israel, he bowed upon the head of the bed.



(NOTE: Not all verses will have comments)


Jacob-Israel was 147 years old. That meant Joseph was about 57 years old, Benjamin about 50 years old

This is a chart revealing the year of mankind and the age of Joseph's ancestors and relatives when Joseph was fifty seven years old

YEAR OF MAN WHEN JOSEPH WAS 57 YEARS OLD NAME OF JOSEPH'S ANCESTOR AGE OF JOSEPH'S ANCESTORS AND RELATIVES WHEN JOSEPH WAS 57 YEARS OLD AGE OF DEATH OF JOSEPH'S ANCESTORS
2254 YEARS OF MANKIND Jacob 147 years old 147 years old
2254 YEARS OF MANKIND Reuben about 63 years old unknown
2254 YEARS OF MANKIND Levi about 61 years old 137 years old
2254 YEARS OF MANKIND Benjamin about 50 years old unknown
2254 YEARS OF MANKIND Manasseh about 27 years old unknown
2254 YEARS OF MANKIND Ephraim about 26 years old unknown

Based on past calculations, if the time line is correct, this would take us to about 1746 BC.

By the time that Joseph was fifty seven years old, according to Wikipedia, based on the time line, a king who ruled in Egypt during the time was Khasekhemre Neferhotep I who ruled from 1751-1740 BC of the Thirteenth Dynasty, in the Second Intermediate Period.

T
his is what Wikipedia says regarding Khasekhemre Neferhotep I:

"Khasekhemre Neferhotep I was an Egyptian pharaoh of the mid Thirteenth Dynasty ruling in the second half of the 18th century BC during a time referred to as the late Middle Kingdom or early Second Intermediate Period, depending on the scholar. One of the best attested rulers of the 13th Dynasty, Neferhotep I reigned for 11 years.

The grandson of a non-royal townsman from a Theban family with a military background, Neferhotep I's relation to his predecessor Sobekhotep III is unclear and he may have usurped the throne. Neferhotep I was likely contemporaneous with kings Zimri-Lim of Mari and Hammurabi of Babylon. Little is known of his activities during his decade-long reign and the most important document surviving from his rule is a stela from Abydos recounting the fashion of an image of Osiris and Neferhotep's determination that it be made "as instructed by the gods at the beginning of time"".

These are images pertaining to Khasekhemre Neferhotep I

 

 


Another king who ruled in Egypt during the time was Maaibre Sheshi who ruled from 1745-1705 BC of the Fourteenth Dynasty, in the Second Intermediate Period.

T
his is what Wikipedia says regarding Maaibre Sheshi:

"Maaibre Sheshi (also Sheshy) was a ruler of areas of Egypt during the Second Intermediate Period. The dynasty, chronological position, duration and extent of his reign are uncertain and subject to ongoing debate. The difficulty of identification is mirrored by problems in determining events from the end of the Middle Kingdom to the arrival of the Hyksos in Egypt. Nonetheless, Sheshi is, in terms of the number of artefacts attributed to him, the best attested king of the period spanning the end of the Middle Kingdom and the Second Intermediate period; roughly from c. 1800 BC until 1550 BC. Hundreds of scaraboid seals bearing his name have been found throughout Canaan, Egypt, Nubia and as far away as Carthage where some were still in use 1500 years after his death".

These are the only images pertaining to Maaibre Sheshi

 

 

Also, Reuben, the oldest, would have been about sixty three years old. This was based on the argument between Jacob and Laban where Jacob noted he served Laban fourteen years for his two daughters and six years for the flocks, which is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 31:41 This was to me twenty years in your house; serving you fourteen years on your two daughters, and six years on your flocks: and you have changed ta-my wages ten weighings.

This means that he had the twelve children within the seven year period. Also, Pharaoh Ahmose I was like a son to Joseph, which is noted in the week's Torah portion of Vay-Yigash, in the book of Genesis

Genesis 45:8 ...and has set me for a father to Pharaoh, and for a lord to all his house,

Pharaoh could have been between thirty and thirty five years old at this time.


Monte Judah of Lion and Lamb Ministries noted that this is the beginning of Jacob-Israel's "Last Will and Testament".

Jacob-Israel requested Joseph to put his hand under his father's testicles, not the thigh.

Looking at the word TESTICLES

The Hebrew word for testicles is "yah-reykh"- Yod, Resh, Khet
(xry). It is from Strong's Concordance number 3409, and its definition

From an unused root meaning to be soft; the thigh (from its fleshy softness); by euphemism the generative parts; figuratively a shank, flank, side: -  X body, loins, shaft, side, thigh.

This is where we get our modern English word "rack". The word testicles is also where we get "testify" or "testimony", for the testicles are the "seed" of testimony. This would be a testimony to the descendants of Jacob-Israel that they are the "Seed of Promise", which would later provide our Messiah, Yeshua. This was the same matter Abraham made Eliezer, his elder servant, swear to him to provide a bride for Isaac from the family of his heritage, which is noted in the Torah portion of Khai-yey Sarah, in the book of Genesis

Genesis 24:1 And Abraham was old, going in the days: and hwhy had blessed ta-Abraham in allness. 2 And Abraham said to his servant, the elder of his house that ruled over all that he had, Put now your hand under my testicles:


This could connect to the place, Jericho

Looking at the word JERICHO

The Hebrew word for Jordan is "Y'rey-khoh" (
wxyry, wxry, hxyry). It is from Strong's Concordance number 3405, and its definition

Perhaps from H3394; its month; or else from H7306; fragrant; Jericho or Jerecho, a place in Palestine: - Jericho.

from 3394 "yah-rey-akh" (
xry), and its definition

From the same as H3391; the moon: - moon.

from 3391 "yeh-rakh" (
xry), and its definition

From an unused root of uncertain signification; a lunation, that is, month: - month, moon.

or

from 7306 "roo-akh" (
xwr), and its definition

A primitive root; properly to blow, that is, breathe; only (literally) to smell or (by implication perceive (figuratively to anticipate, enjoy): - accept, smell, X touch, make of quick understanding.

Though it does not give a meaning related to the testicles, I have a different theory regarding the name of Jericho. The difference between the Hebrew words "Jericho" and "testicles" is the one extra letter in the name Jericho- the Hebrew letter, "Vav"
(w). The letter Vav is a Paleo-Hebrew picture of a "nail". If part of the word Jericho means "testicle" and adding the Vav at the end providing the nail, one would get a phrase "The testicles that were nailed", or one could say "The testicles that were pierced". So when Joshua and the Israelites went to Canaan to conqueor the land, where was the first place they attacked? "Jericho". In other words, hwhy wanted to attack and "pierce" the land's strongest, but yet, its softest point.... its testicles, in other words, Jericho. If Jericho- "the testicles"-  was defeated, it would destroy it's foundation in the land of Canaan, and would destroy its ability and its heritage, which is the name of the land of Canaan, to "reproduce" as well as spiritually reproduce the evils that Canaan, which means "humiliation", "seeded". That is why hwhy also told Joshua and the Israelites to destroy Jericho, which is noted in the book of Joshua

Joshua 6:17 And the city [Jericho] shall be accursed, even it, and all that are therein, to hwhy: only she, Rahab, the harlot, and all that are with her in the house shall live, because she hid ta-the messengers that we sent. 18 And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make ta-the camp of Israel a curse, and trouble it....26 And Joshua adjured them at that time, saying, Cursed be the man before hwhy, that riseth up and buildeth ta-this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.

Because Joshua knew that if this city would be rebuilt, it would restart the reproduction of Canaan. That is what Hiel the Bethelite did during the reign of Ahab, King of Northern Israel, but this was the result, which is noted in the book of the Kings

1 Kings 16:34 In his days did Hiel, the Bethelite, build ta-Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the Word of hwhy, which he spake by Joshua, son of Nun.

What Joshua prophesied, for those who tried, were fulfilled in Hiel's case.

The true meaning of the city name of Jericho has now been revealed.

!!!hwhy Kl dbk




Verse thirty-one

31 And said, Swear to me. And swore to him. And Israel, he bowed upon the head of the bed.

This is another generation who was involved with swearing an oath, in Hebrew "shava" (
ebs), Strong's Concordance number 7650. In this case, it was between Jacob-Israel and Joseph, like Abraham did with his elder servant, Eliezer, and Isaac did with Abimelech, King of Gerar, at Be'er Sheba, and Jacob and Esau did in the giving of the firstborn right. This has been a trend of oaths in these four generations, from Abraham, to Isaac, to Jacob-Israel, and now to Joseph.

Monte Judah of Lion and Lamb Ministries noted that when Jacob-Israel bowed at the head of the bed that he was bowing to Joseph, and thus fulfilling Joseph's second dream he dreamed in Canaan, which is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis

Genesis 37:9 And dreamed yet another dream, and told him to his brothers, and said, Behold, I have still dreamed a dream; and behold, the sun and the moon and the eleven stars were bowing to me. 10 And was told to his father, and to his brothers: and his father rebuked against him, and said to him, What is this dream that you have dreamed? That coming, I and your mother and your brothers, we shall come to bow to you to the earth? 11 And his brothers, they envied on him; and his father kept ta-the word.

Jacob professed it himself and saw the fulfillment of it. Monte Judah also noted that the mothers already bowed to him. If they did, it doesn't say it in the scriptures, but it could have already occurred when they first arrived in Egypt.

Looking at the word BED

The Hebrew word for bed is "mee-tah"- Mem, Tet, Heh (
hjm). It is from Strong's Concordance number 4296, and its definition

From H5186; a bed (as extended) for sleeping or eating; by analogy a sofa, litter or bier: - bed ([-chamber]), bier.

from 5186 "nah-tah" (
hjn), and its definition

A primitive root; to stretch or spread out; by implication to bend away (including moral deflection); used in a great variety of applications: -    + afternoon, apply, bow (down, -ing), carry aside, decline, deliver, extend, go down, be gone, incline, intend, lay, let down, offer, outstretched, overthrown, pervert, pitch, prolong, put away, shew, spread (out), stretch (forth, out), take (aside), turn (aside, away), wrest, cause to yield.

Natah means "bed".

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







CHAPTER 48

Genesis 48:1-22

Gen 48:1 And was, after these words, and said to Joseph, Behold, your father is sick: And took 
ta-two of his sons with him, ta-Manasseh and ta-Ephraim. 2 And was reported to Jacob, and said, Behold, your son, Joseph, has come to you: and Israel took strength, and sat upon the bed. 3 And Jacob said to Joseph, El Shaddai appeared to me in Luz, in the land of Canaan, and blessed me, 4 And said to me, Behold, I will fructify you, and will multiply you, and will make you of an assembly of peoples; and I will give ta-this land to your seed after you for a possession of ages. 5 And now two of your sons, Ephraim and Manasseh, the ones who were birthed to you in the land of Egypt until my coming to you to Egypt, they belong to me; as Reuben and Simeon, they shall be mine. 6 And of your offspring which you shall birth after them, they shall be called to you upon the name of their brothers in their inheritance. 7 And I, in my coming from Padan, Rachel died by me in the land of Canaan in the way, in still as a little way of the land towards the arriving to Ephrath: and I buried her there in the way of Ephrath; she is Beth Lehem.

8 And Israel saw
ta-the sons of Joseph, and said, Who are these? 9 And Joseph said to his father, They are my sons whom Elohim has given to me in this side. And said, Bring them now to me, and I will bless them. 10 And the eyes of Israel, they were heavy from old age, not able to see. And drew near them to him; and kissed to them, and embraced to them. 11 And Israel said to Joseph, I did not expect to see your face: And behold, Elohim has made me see ta-your seed also.

12 And Joseph brought them from his knees, and bowed towards his face to the earth. 13 And Joseph took 
ta-both of them, ta-Ephraim on his right from the left of Israel, and ta-Manasseh on his left from the right of Israel, and drew close to him. 14 And Israel sent out ta-his right, and laid upon the head of Ephraim, and he was the younger, and ta-his left upon the head of Manasseh, guiding ta-his hands; for Manasseh was the firstborn. 15 And blessed ta-Joseph, and said, The Elohim whom my fathers, Abraham and Isaac, walked to His Face, the Elohim who tended me of all of my continuation until this day, 16 the Messenger that redeemed me from all evil, shall bless ta-the young ones; and my name will be called on them, and of the name of my fathers, Abraham and Isaac; And shall spawn for a multitude in the midst of the earth.

17 And Joseph saw that his father laid the hand of his right upon the head of Ephraim, and was evil in his eyes: And took hold of the hand of his father to remove her from upon the head of Ephraim upon the head of Manasseh. 18 And Joseph said to his father, Not so my father: for this is the firstborn; Put your right upon his head. 19 And his father refused, and said, I know my son. I know: He shall also be of a people, and he shall also be great: But however, his younger brother shall be greater than him, and his seed shall be the fullness of nations.

20 And blessed them in his day, to say, In you shall Israel bless, to say, Elohim shall set you as Ephraim and as Manasseh: and set 
ta-Ephraim towards the face of Manasseh.

21 And Israel said to Joseph, Behold, I am dying: And Elohim will be with you, and you will return to the land of your fathers. 22 And I, I will give to you one shoulder above your brothers which I took from the hand of the Amorite on my sword and on my bow.


(NOTE: Not all verses will have comments)


Verse one

1 And was, after these words, and said to Joseph, Behold, your father is sick: And took ta-two of his sons with him, ta-Manasseh and ta-Ephraim.

How come Joseph decided to take Ephraim and Manasseh with him? Did Joseph knew beforehand that his father was at the point of death? If so, how did he know that? It was probable that he met with his father often, now that he is in Egypt with him, and were in close contact with each other. If that was the case, it was probably in his mind to have his father, Jacob, give the first blessings to the grandsons before he passes away.



Verse two

2 And was reported to Jacob, and said, Behold, your son, Joseph, has come to you: and Israel took strength, and sat upon the bed.

Notice that it says "Israel" took strength and not Jacob, because this is a kingdom and eternal account for the future of the two grandsons, which will be revealed later in this chapter.



Verses three and four

3 And Jacob said to Joseph, El Shaddai appeared to me in Luz, in the land of Canaan, and blessed me, 4 And said to me, Behold, I will fructify you, and will multiply you, and will make you of an assembly of peoples; and I will give ta-this land to your seed after you for a possession of ages.

Notice Jacob said "Luz" and not "Beth El", the name he called. Why? It was called Luz when he first arrived there, and after the dream, he changed it to Beth El. Notice also that his name goes back to "Jacob" in verse two, compared to "Israel" in verse one. It is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 28:10 And Jacob went out from Beer Sheba, and went towards Haran. 11 And was entreated on a place, and stayed there, for the sun was going; and took from the stones of the place, and put with his head, and laid down in that place. 12 And dreamed, and behold, a ladder was standing to the earth, and his head reached to the heavens: and behold the Messengers of Elohim were ascending and descending upon him. 13 And behold, hwhy stood upon him, and said, I am hwhy, Elohim of Abraham, your father, and the Elohim of Isaac: The land which you are laying upon her will I give her to you and to your seed; 14 And your seed shall be as the dust of the earth, and you shall spread towards the sea (west), and towards the rising (east), and towards the hidden (north), and towards the negeb (south): and in you and in your seed of all the families of the earth, they shall be blessed. 15 And behold, I am with you, and will keep you in all of where you go, and will return you to this ground; for I will not forsake you until when I have surely done ta which I have spoken to you. 16 And Jacob awoke from his sleep, and said, Surely, hwhy is in this place; and I, I did not know, 17 and was afraid, and said, How revering is this place! This is nothing for but the House of Elohim, and this is the Gate of the Heavens. 18 And Jacob arose early in the morning, and took ta-the stone which was put with his head, and set her for a pillar, and poured oil upon her head. 19 And called ta-the name of that place, Beth El: However, the name of the city was Luz to the first.

As I noted in the Torah portion of Vay-Yeytsey, in the book of Genesis, it has been debated if Beth El is Jerusalem or not. There is a good possiblility that it is.



Verses five and six

5 And now two of your sons, Ephraim and Manasseh, the ones who were birthed to you in the land of Egypt until my coming to you to Egypt, they belong to me; as Reuben and Simeon, they shall be mine. 6 And of your offspring which you shall birth after them, they shall be called to you upon the name of their brothers in their inheritance.

Israel adopted Ephraim and Manasseh as his own sons, and all of their siblings after them will be grafted into the tribal inheritance. Why didn't Israel accept Joseph as part of the inheritance instead of adopting Joseph's two sons? It is not known. Nevertheless, Jacob did it, and the fact that is was "Israel" that adopted them reveals that it was a kingdom and eternal issue.

Mark Biltz of El Shaddai Ministries noted that verse five reversed the order of the two sons as "Ephriam and Manasseh" compared to verse one

1 ...ta-Manasseh and ta-Ephraim.

This reveals to us that Jacob-Israel already knew in advance who was going to get the blessing.


The blessing of the two brothers was manifested in their allotment in the land they inherited

This is a map showing the locations of Ephraim and Manasseh

Twelve Tribes Map

Joshua was a descendant of Ephraim, which is noted in the Torah portion of Sh'lakh L'kha, in the book of Numbers

Numbers 13:8 Of the tribe of Ephraim, Oshea, son of Nun.... 16 ...And Moses called Oshea, son of Nun, Jehoshua.

Also, Moses adopted Joshua by changing his name from Oshea to Jehoshua, commonly known as "Joshua"


Indirectly related, this is what the Messiah did for us through His death and resurrection to be adopted by the Heavenly Father through the Messiah. This is what the apostle Paul noted in his letter to the assembly in Rome

Romans 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of hwhy dwell in you. Now if any man have not the Spirit of Messiah, he is none of His. 10 And if Messiah be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11 But if the Spirit of Him that raised up Yeshua from the dead dwell in you, He that raised up Messiah from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you. 12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of hwhy, they are the Sons of hwhy. 15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of Adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the Children of hwhy: 17 And if Children, then heirs; heirs of hwhy, and joint-heirs with Messiah; if so be that we suffer with Him, that we may be also glorified together.

As Israel, his spiritual, eternal and kingdom name, adopted Joseph's two sons to be his sons, so did 
hwhy through Yeshua followed this pattern by allowing the Ruakh HaKodesh (the Holy Spirit) to live in us, so that we are adopted to be His Sons and Daughters.

!!!hwhy Kl dbk




Verse seven

7 And I, in my coming from Padan, Rachel died by me in the land of Canaan in the way, in still as a little way of the land towards the arriving to Ephrath: and I buried her there in the way of Ephrath; she is Beth Lehem.

Jacob could not humble himself to admit that he was at fault for his statement to Laban regarding Laban's idols missing. This is what Jacob says, which is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 31:30 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? 31 And Jacob answered and said to Laban, For I was afraid: for I said, Lest you forcefully take ta-your daughters from with me. 32 From whom you find ta-your elohim shall not live before our brothers: Discern for yourself what is with me and take for yourself. For Jacob did not know that Rachel had stolen them.

Did Jacob blame Rachel for dying on him? It was most likely that he did, because he had to have known sometime later, whether by Joseph or by the demand by him telling his household to rid of their elohim, which is noted in the Torah portion of Vay-Yishlakh, in the book of Genesis

Genesis 35:16 And they journeyed from Beth El; and was still a length of the land towards coming to Ephrath: and Rachel she was birthing, and she was of hard labor in her birthing. 17 And was, in her hard labor in her birthing, and the midwife, she said to her, Do you not fear; for also this shall be a son to you. 18 And was, in the going of her soul, (for died of her) and she called his name, Ben Oni: and his father called to him, Benjamin. 19 And Rachel, she died, and she was buried in the way to Ephrath, she is Beth Lehem. 20 And Jacob set up a pillar upon her grave: she is the pillar of the grave of Rachel unto today.

Jacob could have also found out then that Rachel had the trophy idols, or found out later in life after Rachel died. Nevertheless, Jacob should have been the one to be blamed, and should have thought twice before speaking out what he said to Laban.

There was another person who vowed a statement without considering the outcomes, which is noted in the book of the Judges

Judges 11:30 And Jephthah vowed a vow unto hwhy, and said, If Thou shalt without fail deliver ta-the sons of Ammon into mine hands, 31 Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the sons of Ammon, shall surely be hwhy's, and I will elevate him up for an Elevation Offering. 32 So Jephthah passed over unto the sons of Ammon to fight against them; and hwhy delivered them into his hands. 33 And he smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the sons of Ammon were subdued before the Sons of Israel. 34 And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter. 35 And it came to pass, when he saw her, that he rent ta-his clothes, and said, Alas, my daughter! Thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto hwhy, and I cannot go back.

Jephthah made a vow to 
hwhy, but didn't think twice that his vow would have included human beings, especially his only daughter. His vow resulted in his daughter being a virgin for the rest of her life, and in the culture of the day, to a woman, the blessing of a wife is to birth children, especially sons.



Verses eight through ten

8 And Israel saw ta-the sons of Joseph, and said, Who are these? 9 And Joseph said to his father, They are my sons whom Elohim has given to me in this side. And said, Bring them now to me, and I will bless them. 10 And the eyes of Israel, they were heavy from old age, not able to see. And drew near them to him; and kissed to them, and embraced to them.

Notice in verse ten that it says that Jacob's eyes were heavy, because of his old age. Looking at this and knowing what is coming up, Israel is put in the same position that his father, Isaac, experienced many years ago, when Jacob, taking advantage of his father's blindness, went to his father to get the firstborn right blessing. 
hwhy was putting him in a similar state to redeem what he did to his father, Isaac, but in an understanding way, which will be explained shortly.



Verse eleven

11 And Israel said to Joseph, I did not expect to see your face: And behold, Elohim has made me see ta-your seed also.

This was more than what Israel expected to happen in his relationship with Joseph. Originally, as far as Israel knew for twenty three years that Joseph was dead, and there would be no descendants through Joseph. But now, Israel was able to see Joseph and his two sons by him. Israel felt he has fulfilled his purpose in leaving a legacy through Rachel's firstborn, Joseph.



Verse twelve

12 And Joseph brought them from his knees, and bowed towards his face to the earth.

Interesting that Joseph had Ephraim and Manasseh were in front of Joseph knees. In other words, Ephraim and Manasseh were sitting on the floor, in front of their father, Joseph, as they were facing their grandfather, Jacob-Israel, sitting on his bed. I don't know if this was the first time they saw their grandfather, but it was most likely not.

Also, the younger of these two brothers was at least in their mid twenties, which means that Joseph birthed them when he was between thirty and thirty two years old, which would have occurred between the first and third years of the seven years of plenty. They were adults at the visitation of their grandfather, and not children, and they were clothed in Egyptian attire since they were the sons of the Viceroy of Egypt.

Notice that it was "Israel" who bowed to the earth. His grandsons did not bow to their grandfather. Why did Israel bow and not his grandsons in respect of their patriarch? It was probable that though they were his grandsons, they were people of high rank in Egypt. So Israel bowed to them, instead of the other way. It was also probable that Israel was not putting his face on the ground but directing his head towards the floor.



Verses thirteen through sixteen

13 And Joseph took ta-both of them, ta-Ephraim on his right from the left of Israel, and ta-Manasseh on his left from the right of Israel, and drew close to him. 14 And Israel sent out ta-his right, and laid upon the head of Ephraim, and he was the younger, and ta-his left upon the head of Manasseh, guiding ta-his hands; for Manasseh was the firstborn. 15 And blessed ta-Joseph, and said, The Elohim whom my fathers, Abraham and Isaac, walked to His Face, the Elohim who tended me of all of my continuation until this day, 16 the Messenger that redeemed me from all evil, shall bless ta-the young ones; and my name will be called on them, and of the name of my fathers, Abraham and Isaac; And shall spawn for a multitude in the midst of the earth.

Israel puts forth his hands to lay them on his grandsons, but he did it in a awkward way. Instead of placing his hands on the same side, he crosses them over putting his right hand on Ephraim who is on his left side and vice versa with Manasseh. This is so, because in the culture of the day, when the firstborn is facing the elder in front of him, and there is another sibling besides him, the firstborn is set on the elder's right handed side. Don't forget, Jacob-Israel cannot see too well. He probably couldn't clearly see who is who, but Israel could figure out who was the firstborn by having the firstborn set on Israel's right side. Monte Judah of Lion and Lamb Ministries noted that the right hand is the strength hand, and the blessing comes from the right hand.

Also, Israel knew their names, and knew who was the firstborn. Manasseh is Joseph's firstborn. Hence he is placed on Israel's right side. However, Manasseh's name means "forget", which is noted in the Torah portion of Mikeyts, in the book of Genesis

Genesis 41:51 And Joseph called ta-the name of the firstborn, Manasseh: For Elohim made me forget ta-all of my toil, and ta all of the household of my father.

Ephraim, who was Joseph's second born, was located on Israel's left side. However, Ephraim's name means fruitful, which is also
noted in the Torah portion of Mikeyts, in the book of Genesis

Genesis 41:52 And ta the name of the second was called, Ephraim: For Elohim has fructified me in the land of my affliction.

Notice that in verse sixteen of this week's Torah portion passage, Jacob-Israel told Joseph that his name of Israel will be on the two sons and "spawn for a multitude in the midst of the earth".

Looking at the word SPAWN

The Hebrew word for spawn is "dah-gah"- Dalet, Gimel, Heh (
hgd). It is from Strong's Concordance number 1711, and its definition

A primitive root; to move rapidly; used only as a denominative from H1709; to spawn, that is, become numerous: - grow.

from 1709 "dahg" (
gd), and its definition

From H1711; a fish (as prolific); or perhaps rather from H1672 (as timid); but still better from H1672 (in the sense of squirming, that is, moving by the vibratory action of the tail); a fish (often used collectively): - fish.

In other words, Jacob-Israel was blessing Ephraim and Manasseh to "spawn like fish".


 Monte Judah of Lion and Lamb Ministries noted that the believers of the world are called "B'nei Ephraim"- the Sons of Ephraim, and the symbol of the Sons of Ephraim around the world is "the fish"

Fish

This was also the symbol of the first believers in Messiah in the first century A.D., and Monte Judah says that today, the believers around the world include Orientals, Africans, Middle Easterners, Westerners, Natives, etc. Monte Judah also noted that we as believers are all "B'nei Ephraim. This perfectly ties in with the account of Yeshua's disciples as they went to fish, which is noted in the Gospel of John

John 21:1 After these things Yeshua shewed Himself again to the disciples at the Sea of Tiberias; and on this wise shewed He Himself. 2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of His disciples. 3 Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. 4 But when the morning was now come, Yeshua stood on the shore: but the disciples knew not that it was Yeshua. 5 Then Yeshua saith unto them, Children, have ye any meat? They answered Him, No. 6 And He said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. 7 Therefore that disciple whom Yeshua loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea. 8 And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. 9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. 10 Yeshua saith unto them, Bring of the fish which ye have now caught. 11 Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.

It is guessable that these fishes are symbolic of the 153 basic languages of the nations that covered the world, or 153 nations.



Verses seventeen through nineteen

17 And Joseph saw that his father laid the hand of his right upon the head of Ephraim, and was evil in his eyes: And took hold of the hand of his father to remove her from upon the head of Ephraim upon the head of Manasseh. 18 And Joseph said to his father, Not so my father: for this is the firstborn; Put your right upon his head. 19 And his father refused, and said, I know my son. I know: He shall also be of a people, and he shall also be great: But however, his younger brother shall be greater than him, and his seed shall be the fullness of nations.

When Israel said to his son that he knew what he was doing, Israel was redeeming what he did with against father, Isaac. When Isaac was blind, he should have rightly gave Jacob the firstborn right instead of Esau, though Jacob received it in a deceitful way by wearing items belonging to Esau that would make him feel and smell like Esau. It was hwhy's Will for Jacob to receive it. Israel knew these circumstances, and he knew that he would be redeeming, in a way, what he did to his father, Isaac, by getting the firstborn right blessing of the heritage. Why he didn't give it to Joseph? Because Israel knew that Joseph would most likely give the blessing to Manasseh, his physical firstborn. Israel knew that giving the firstborn blessing to "Forget"- Manasseh- would not be a good idea. Israel saw long term that Manasseh could potentially be for the fullness of the nations, but how would one want to be a descendant of "Forget"? It would make more sense to be the fullness of the nations through "Doubly Fruitful" (No, not the gum :) ). Though Israel was physically blind, he spiritually saw the truth and the realization of the future of these two "nations". That is why he put his right hand on "Doubly Fruitful"- Ephraim- and not Manasseh.

Monte Judah of Lion and Lamb Ministries noted that Jacob realized that the founders' blessings have been given to "the second born":

Abraham: Isaac over Ishmael
Isaac: Jacob over Esau
Jacob: Joseph over Reuben
Jacob (adopting Joseph's two sons): Ephraim over Manasseh

Putting my two cents worth, the reason Jacob-Israel was able to bless Joseph's two sons instead of Joseph, because Jacob adopted them, thus nullifying Joseph to bless them. Jacob-Israel realized that he and his father's intent of the blessing of the second born that it was 
hwhy's Choice and not their own choice. That is why he told Joseph that he knew what he was doing, because he was giving the Covenant Blessing to hwhy's Choice and not Jacob-Israel's or Joseph's choice.



Verse twenty

20 And blessed them in his day, to say, In you shall Israel bless, to say, Elohim shall set you as Ephraim and as Manasseh: and set ta-Ephraim towards the face of Manasseh.

Israel placed Ephraim in front of Manasseh to show Joseph that Ephraim received "the firstborn right blessing". Thus, Israel redeemed what his father, Isaac, should have done to Jacob.



Verse twenty-one

21 And Israel said to Joseph, Behold, I am dying: And Elohim will be with you, and you will return to the land of your fathers.

Jacob-Israel was in a way prophecying to Joseph that he would be returned to the land of Canaan as well. Joseph emphasized it to his brothers in chapter fifty of this week's Torah portion

Genesis 50:25 And Joseph swore ta-the Sons of Israel, to say, Elohim, visiting, will visit you, and you shall ascend ta-my bones from here.

The Israelites fulfilled Israel-Jacob and Joseph's command when they left Egypt, which is noted in the Torah portion of Bo, in the book of Exodus

Exodus 12:40 Now the dwelling of the Sons of Israel, whom they dwelled in Egypt, was thirty years and four hundred years. 41 And was from the end of thirty years and four hundred years, and was in this same day, that all of the armies of hwhy went out from the land of Egypt.... 13:19 And Moses took ta-the bones of Joseph with him: for swearing, had sworn ta-the Sons of Israel, to say, Elohim, visiting, will visit you; and you shall carry up ta-my bones with you.



Verse twenty two

22 And I, I will give to you one shoulder above your brothers which I took from the hand of the Amorite on my sword and on my bow.

The word "shoulder" in the Hebrew text is the word "Shechem"


Looking at the Hebrew word SHECHEM

The Hebrew word for shoulder is "sh'khehm"- Shin, Kaph, Mem Sophit (
Mks). It is from Strong's Concordance 7926, and its definition

From H7925; the neck (between the shoulders) as the place of burdens; figuratively the spur of a hill: - back, X consent, portion, shoulder.

from 7925 "shah-kham" (
Mks), and its definition

A primitive root; properly to incline (the shoulder to a burden); but used only as denominative from H7926; literally to load up (on the back of man or beast), that is, to start early in the morning: - (arise, be up, get [oneself] up, rise up) early (betimes), morning.

Shekhem means "shoulder".

The word "shoulder" in the Hebrew text is the word "Shechem".
Israel was really saying to Joseph was that he was giving "Shechem" to him. When the land of Israel was distributed to the tribes, Menasseh had possession of Shechem, but Joseph was given the territory. That is where Joseph is buried unto this day, which is noted in the book of Joshua

Joshua 24:32 And ta-the bones of Joseph, which the Sons of Israel, they brought up from Egypt, they buried in Shechem, in a portion of the field which Jacob bought from ta the sons of Hamor, father of Shechem, of a hundred ingots: and became to the sons of Joseph for an inheritance.

This was on Joshua's watch, and as I noted earlier that Joshua was a descendant of Ephraim, which is noted in the Torah portion of Sh'lakh L'kha, in the book of Numbers

Numbers 13:8 Of the tribe of Ephraim, Oshea, son of Nun.... 16 ...And Moses called Oshea, son of Nun, Jehoshua.

Also, Moses adopted Joshua by changing his name from Oshea to Jehoshua, commonly translated as "Joshua"


Another matter from this week's Torah portion passage is that Jacob-Israel said he took that shoulder, "Shechem", from the Amorites with warfare. Wait a minute! How could that be? Before Jacob crossed over the Jabbock river, he fought with the Messenger of 
hwhy, and the Messenger disjointed Jacob's socket and was unable to walk normally. Jacob limped throughout the rest of his life. So how could he have defeated the Amorites while he was limping? He would have been killed right off the bat. Why did he take credit for it, when it was his own two sons, Simeon and Levi, that destroyed the Shechemite people? Was he claiming it to cover his two sons and protect them? I don't have an answer to that at this time.

In another perspective, Joseph would also be a type and shadow for the Lost Ten Northern Tribes of Israel that were scattered throughout the nations that they would be back in the land of Israel in the end times.

This week's Torah portion's chapter account was noted in the apostle Paul's book of Hebrews

Hebrews 11:21 By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.

There is no mention of Jacob leaning on his staff in this week's Torah portion account. How the apostle Paul received this, I do not have an answer to it at this time.







CHAPTER 49

Genesis 49:1-33

Gen 49:1 And Jacob called to his sons, and said, Gather, and I will tell to you 
ta-what will happen to you in the latter days. 2 Gather, and hear, sons of Jacob; and listen to Israel, your father.

3 Reuben, you are my firstborn, my power, and the beginning of my might, the excellency of dignity, and the excellency of strength: 4 Bubbling as water, you shall not excel; for you went up to the bed chamber of your father; then going up, you defiled my bed.

5 Simeon and Levi are brothers; vessels of violence from their stabbings. 6 My soul, do you not enter in their counsel; My liver, do you not unite in their assembly: for they killed a man in their anger, and in their pleasure they castrated an ox. 7 Cursed be their anger, for was fierce; and their wrath, for was cruel: I will divide them in Jacob, and I will scatter them in Israel.

8 Judah, you, your brothers shall praise you: your hand shall be on the neck of your enemies; the sons of your father shall shall bow down to you. 9 Judah is a whelp of a lion: you will ascend from the prey, my son: Stooped down, crouched as a lion, and as an old lion; who shall arouse him? 10 The staff shall not depart from Judah, nor a lawgiver from between his feet, but until Shiloh come; and unto him shall be the obedience of the peoples. 11 Binding his foal to the vine, and a son of his female donkey to the choice vine; washing his clothing in wine, and his covering in the bloods of grapes: 12 The eyes shall be red from wine, and the teeth white from milk.

13 Zebulun shall dwell to the shore of the seas; and he shall be for a shore of ships; and his quarter shall be upon Zidon.

14 Issachar is a strong-boned donkey crouching down between two burdens: 15 And saw that a resting place was good, and 
ta-the land that was pleasant; and bowed his shoulder to bear, and became a tribute servant.

16 Dan shall judge his People as one of the tribes of Israel. 17 Dan shall be a serpent upon the way, an adder upon the traveled path that bites the heels of a horse, and his rider falls backwards.

18 I have been awaiting for Your salvation, 
hwhy.

19 Gad, a troop, shall raid him: and he shall overcome the heel.

20 From Asher, his bread shall be fat, and he shall give dainties.

21 Naphtali is a female deer sent out: he gives goodly words.

22 Joseph is a fruitful son, a fruitful son by an eye-well; Daughters shall mount over a wall: 23 And they will vex, and they will shoot, and they will lurk a master of arrows: 24 And his bow shall dwell in strength, and the arms of his hands were made strong from the hands of the mighty (soaring) one of Jacob; (from there is the shepherd, the rock of Israel:) 25 from the El of your father, and will help you; and 
ta Shaddai, and shall bless you of the blessings of the heavens from above, the blessings of the deep that lie under, the blessings of the breasts, and of the womb: 26 Blessings of your father have prevailed above the blessings of my conceivers unto the utmost hills of ages: they shall be for the head of Joseph, and for the crown of a Nazarite of his brothers.

27 Benjamin is a tearing wolf: shall devour the aimed in the morning, and shall divide the spoil of the evening.

28 All these were the twelve tribes of Israel: and this was what their father spoke to them, and blessed them; each according to his blessing, had blessed them.

29 And commanded them, and said to them, I will be gathered to my People: Bury me by my fathers in the cave that is in the field of Ephron, the Hittite, 30 in the cave that is in the Field of the Fold (Machpelah), which is towrds the facing of Mamre, in the land of Canaan, which Abraham bought 
ta-the field from ta Ephron, the Hittite, for a possession of a burying place. 31 There they buried ta-Abraham and ta Sarah his wife; there they buried ta-Isaac and ta Rebekah, his wife; and there I buried ta-Leah. 32 The purchase of the field and of the cave which is in him was from ta the sons of Heth. 33 And Jacob finished to the commanding of ta-his sons, and gathered his feet to the bed, and died, and was gathered to his People.


(NOTE: Not all verses will have comments)


Verses one and two

1 And Jacob called to his sons, and said, Gather, and I will tell to you ta-what will happen to you in the latter days. 2 Gather, and hear, sons of Jacob; and listen to Israel, your father.

This is commonly translated as "the latter days" but in this case it's regarding "the coming days", meaning that these prophecies will be applied in the short term future. Notice also that his name is now "Jacob". This is a "physical prophecy" for his sons.



Verses three and four

REUBEN

3 Reuben, you are my firstborn, my power, and the beginning of my might, the excellency of dignity, and the excellency of strength: 4 Bubbling as water, you shall not excel; for you went up to the bed chamber of your father; then going up, you defiled my bed.

Looking at the word BUBBLING

The Hebrew word for bubbling is "pah-khahz"- Peh, Khet, Zayin (
zxp). It is from Strong's Concordance number 6349, and its definition

From H6348; ebullition, that is, froth (figuratively lust): - unstable.

from 6348 "pah-khahz" (
zxp), and its definition

A primitive root; to bubble up or froth (as boiling water), that is, (figuratively) to be unimportant: - light.

Pah-khahz means "bubble", as well as "unstable" and "ebullition".

Yair Davidiy of Brit Am and Hebrew Nations noted that Reuben had settled in France. This makes a lot of sense to me, because when I was in college, in a session in my world history class years ago, my teacher told me that for centuries, France was about 100 years behind England. Reuben being boiling, meaning unstable, would include being stagnant of catching up. It would make sense that the descendants of Reuben are located in France.



Verses five through seven

SIMEON AND LEVI

5 Simeon and Levi are brothers; vessels of violence from their stabbings. 6 My soul, do you not enter in their counsel; My liver, do you not unite in their assembly: for they killed a man in their anger, and in their pleasure they castrated an ox. 7 Cursed be their anger, for was fierce; and their wrath, for was cruel: I will divide them in Jacob, and I will scatter them in Israel.

One of the basis of the account is noted in the Torah portion of Vay-Yishlakh, in the book of Genesis, in part, when Dinah was raped by Shechem, son of Hamor, of Shechem. Hamor offered Jacob and his family to "assimilate" with them, by giving each others children. Simeon and Levi evilly plotted by having them circumcise themselves, and used it as the opportunity, taking advantage of their pain and weakness while recouping from their circumcision, and killed them and destroyed their city.

This is what how the King James Version translated verse five

Genesis 49:6 O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.

The KJV's translation "...they digged down a wall." is incorrect, because the translators didn't understand the culture, as well as the Biblical agricultural perspective of the day. First of all, digged down a wall is a mild thing and would not require too harsh of a judgment, in which Jacob would have most likely made them rebuild the wall.

Looking at the following KJV's words:

DIGGED

The Hebrew word for digged is "ah-kahr"- Ayin, Kuph, Resh (
rqe). It is from Strong's Concordance number 6131, and its definition

A primitive root; to pluck up (especially by the roots); specifically to hamstring; figuratively to exterminate: - dig down, hough, pluck up, root up.

The definition that got my attention was "pluck up (by the roots)", which I will explain in a moment.


WALL

The Hebrew word for wall is "shohr"- Ayin, Kuph, Resh (rws). It is from Strong's Concordance number 7794, and its definition

From H7788; a bullock (as a traveller). wall used by mistake for H7791: - bull (-ock), cow, ox, wall [by mistake for H7791].


from 7788 "shoor" (
rws), and its definition

A primitive root; properly to turn, that is, travel about (as a harlot or a merchant): - go, sing. See also H7891.

Shohr means "ox", or "bullock". Though "wall" is part of the definition, it is not the point of the context of this Torah portion passage. I will explain.

Back in the day, as I mentioned earlier in chapter forty seven, "livestock" was the major source of revenue in the day in the farmer's agricultural lifestyle, and not silver and gold, which would be the secondary source of revenue, but not important, though a necessity for things, like purchasing things for the home, agriculture supplies, etc. I retranslated this phrase as "...and in their pleasure, they castrated an ox.", becuase in my humble, but very strong opinion, when Simeon and Levi castrated an ox, it severely goes against the animal's natural ability to reproduce. This would refer to "plucking up (by the roots)", meaning "the genitals", which is their seed to reproduce, and for a livestock owner, especially for a male animal that "produces seed" to continue to produce offspring. This would be the equivalent of the straw that broke the camels back for an agriculturalist farmer and would bring hellfire and brimstone and wrath on the owner against the evildoers. Now, connecting to the fact that they also killed Shechem and the men at that time, these two factors both relate to "murder", as noted in the Third Word (Commandment) to not murder, as well as dishonoring their father, based on the Fifth Word (Commandment) to "honor" their father. They murdered the men at Shechem, and they castrated an ox, which is an act of "murdering" the ox's future offspring, and to a farmer, an animal has asset value and an is an equivalency of money, espcially for transactions. The loss of that offspring is the loss of "future value" and "future assets". It doesn't say whether the ox they castrated was their father's own ox or another owner's ox, but it provoked Jacob well to fury and wrath against them.

!!!hwhy Kl dbk



Because Simeon and Levi plotted together, Jacob prophesied that they will be scattered in the promised land, and that was the case when Levi became the Priestly tribe for 
hwhy and were placed in cities scattered throughout the land. Simeon was given a territory, but "within" the territory of Judah, and later in time, they were dispersed within the land.

Later on during the Israelites' journey in the wilderness, there would be a symbolic split between Simeon and Levi by first separating the tribes of Levi to be Priests. This account revealed a symbolic step in breaking apart the two brothers, which is noted in the Torah portions of Balak and Pinkhas, in the book of Numbers

Numbers 25:1
And Israel dwelled in the Shittim, and the People profaned by fornicating to the daughters of Moab. 2 And they called the People to the sacrifices of their elohim: and the People ate, and bowed down to their elohim. 3 And Israel joined to Baal Peor: and the Anger of hwhy burned against Israel. 4 And hwhy said to Moses, Take ta-all the heads of the People, and hang them to hwhy before the sun, and turn the Fierce Anger of hwhy from Israel. 5 And Moses said to the Judges of Israel, Slay a man of his men that are joined to Baal Peor. 6 And behold, a man from the Sons of Israel came, and brought to his brothers ta-the Midianitess to the eyes of Moses, and to the eyes of all the Congregation of the Sons of Israel, and who were weeping at the Entrance of the Tent of Appontment. 7 And Phinehas, son of Eleazar, son of Aaron, the Priest, saw, and arose from the midst of the Congregation, and took a spear in his hand; 8 and went after the man of Israel toward the pavillion, and thrusted ta-both of them, ta the man of Israel and ta-the woman to her belly. And the plague, she was stayed from upon the Sons of Israel..... 14 And the name of the man of Israel that was slain, whom was slain with ta-the Midianitess, was Zimri, son of Salu, a ruler of the house of the father to the Simeonites. 15 And the name of the Midianitess woman that was slain was Cozbi, daughter of Zur, he was head of the mothers of the house of the father in Midian.

Phinehas was of the tribe of Levi, and Zimri was of the tribe of Simeon. This was 
hwhy's first step, by breaking the "representatives" of the two brothers apart. hwhy also said this, which is noted in the Torah portion of Pinkhas, in the book of Numbers

Numbers 25:10 And hwhy spoke to Moses, to say, 11 Phinehas, son of Eleazar, son of Aaron, the Priest, has turned ta-My Wrath away from upon the Sons of Israel, in his zealousy of ta-My Zeal in their midst, and I did not finish off ta-the Sons of Israel in My Jealousy. 12 So say thus, Behold, has been given to him ta-My Covenant of Peace:

In verse twelve, of this Pinkhas Torah portion passage, the word "peace" in Hebrew is "shalom", but looking in the Hebrew text, the word shalom has a broken Vav"

Shalom

The Broken Vav relates to the fact that Phinehas' grandfather, Levi, had that connection with Simeon as noted earlier, and that Phinehas, who represented the tribe of Levi, killed Zimri, who represented the tribe of Simeon, whom their ancestral brothers had an oneness between each other. The Broken Vav could also represent the act in which Phinehas killed Zimri, which caused their tribal oneness to be "broken". The Vav is a Paleo-Hebrew picture of a "nail", or "a tent peg". The Vav is also part of Levi's name, which tells me that he "severred" his ties to the Simeonite tribe.

Later, the Levites as Priests would be scattered all around Israel, and Simeon would be located inside the tribe of Judah without having a separate territory of their own, as one can see in this map belwo of the location of the Levitical cities in Israel with the tribe of Simeon inside the tribe of Judah

Refuge Cities



Verses eight through twelve

JUDAH

8 Judah, you, your brothers shall praise you: your hand shall be on the neck of your enemies; the sons of your father shall shall bow down to you. 9 Judah is a whelp of a lion: you will ascend from the prey, my son: Stooped down, crouched as a lion, and as an old lion; who shall arouse him? 10 The staff shall not depart from Judah, nor a lawgiver from between his feet, but until Shiloh come; and unto him shall be the obedience of the peoples. 11 Binding his foal to the vine, and a son of his female donkey to the choice vine; washing his clothing in wine, and his covering in the bloods of grapes: 12 The eyes shall be red from wine, and the teeth white from milk.

In verse eight, Jacob was saying that Judah is a type and shadow of Yeshua, who was adopted by Joseph of the line of Judah. Replace Yeshua's name with Judah's name, and this is what it reads

8 Yeshua, you, your brothers shall praise you: your hand shall be on the neck of your enemies; the sons of your father shall shall bow down to you.

In verse nine, Judah is noted to rise above his prey. This is a type and shadow of Yeshua ascending from the prey from the Jewish people and the Jewish secular and religious leaders of the day by being acended on the cross, and later being ascended from Joseph of Arimathaea's tomb from the dead.

When Israel said in verse ten that Shiloh will come, he was also referring to Yeshua. It also says that he will be a lawgiver between his feet. This would indirectly tie to this account, which is noted in the book of Isaiah

Isaiah 9:6 For a Child was birthed to us, a Son was given to us: and the Government, she shall be upon His Shoulders: and His Name shall be called Wonderful, Counsellor, the Mighty El, the Everlasting Father, the Prince of Peace.

Israel was prophesying Yeshua's first coming when Yeshua was crucified and his flesh and eyes were red and his Garments were stained with His Blood while he wore them when carrying the cross to Golgatha to be crucified. This compares to verse twelve where his eyes are red with wine. T
he apostle John emphasis Yeshua's stained garments in His return to earth, which is noted in the book of Revelation

Revelation 19:11 And I saw the heavens opened, and behold a white horse; and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war. 12 His Eyes were as a flame of fire, and on His Head were many crowns; and He had a Name written, that no man knew, but He Himself. 13 And He was clothed with a vesture dipped in blood: and His Name is called The Word of hwhy.

The tribe of Judah is still awaiting Yeshua's arrival. To those who are not believers in Yeshua, they presume that it is His first arrival.

Also,
Judah is located in Great Britain. This is the symbol of Great Britain in which it is the lion crouching down

Lion Of Judah



Verses sixteen and seventeen

DAN

16 Dan shall judge his People as one of the tribes of Israel. 17 Dan shall be a serpent upon the way, an adder upon the traveled path that bites the heels of a horse, and his rider falls backwards.

In my opinion, when Israel says "as one of the tribes of Israel", he was saying that Dan will maintain his name if they became dispersed in the nations. Based on Yair Davidiy of Brit Am and Hebrew Nations, since the middle ages, they have been located in Denmark- in German, "Danmark".

 Danmark Danmark


During the Anglo-Saxon England period the Danish tribes invaded England during the time of Alfred the Great of Wessex (849-899). This is a map showing othe Danes Conquest in Anglo-Saxon England emphasized in red

England Battle Map

This is an example of the tribe of Dan "biting the heels of the horse" of the Anglo-Saxons, who are descendants of the Lost Ten Northern Tribes of Israel during their invasion.



Verse eighteen

18 I have been awaiting for Your salvation, hwhy.

Jacob-Israel was really saying this:

18 I have been awaiting for Your Yeshuahwhy.

Yeshua means "salvation", and it is written in the Hebrew text as "Yeshua".

Jacob-Israel was literally seeing Yeshua
hwhy coming down to him before he prophesied the rest of his sons, including Joseph and Benjamin. There are recorded accounts of believers who say they have seen Yeshua when they are about to die.



Verse nineteen

GAD

19 Gad, a troop, shall raid him: and he shall overcome the heel.

This was most likely relevant to what happened to Jacob when Esau was trying to crush his skull with his heel while in the womb, which is noted in the Torah portion of Toldoth, in the book of Genesis

Genesis 25:24 And her days to birth, they were fulfilled, and behold, twins were in her womb. 25 And the first came out, all of him of red, like a robe of hair; and they called his name Esau. 26 And after thus, his brother came out, and his hand was holding on the heel of Esau; and his name was called Jacob: and Isaac was a son of sixty years in birthing them.



Verse twenty

ASHER

20 From Asher, his bread shall be fat, and he shall give dainties.

On the Bible Hub website regarding this verse, this is what Clarke's commentary says:

"This refers to the great fertility of the lot that fell to Asher, and which appears to have corresponded with the name, which signifies happy or blessed. His great prosperity is described by Moses in this figurative way:"

Also, the Bible Hub website used Clarke's commentary of Deuteronomy 33:24 as their source

Deuteronomy 33:24 And of Asher, said, Blessed be with the sons of Asher; shall be acceptable toward his brothers, and his foot shall be dipped in oil. 25 Your sandals shall be iron and copper; and your strength shall be as your days.

One could also say, the fatness relates to the oil.

The bread symbolizes the Word, as well as the Living Word, who is Yeshua, and His Word is the Food of Dainties.

!!!hwhy Kl dbk



NAPHTALI

Verse twenty-one

21 Naphtali is a female deer sent out: he gives goodly words.

Looking at the word GOODLY

The Hebrew word for goodly is "sheh-phehr"- Shin, Peh, Resh (
rps). It is from Strong's Concordance number 8233, and its definition

From H8231; beauty: -  X goodly.

from 8231 "shah-phar"
(rps), and its definition

A primitive root; to glisten, that is, (figuratively) be (causatively make) fair: -  X goodly.

Notice also that the Hebrew word is similar to the other Hebrew word "shophar" (
rps), from Strong's Concordance number 7782, which is connected to Strong's concordance number 8231 noted above. This verse could also say that Naphtali could say words from the "shophar" or rams horn, like the example when hwhy gave the Ten Commandments at Mount Sinai, which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 20:18 And all the People saw ta-the sounds, and ta-the flashings, and ta the sound of the shofar, and ta-the mountain smoking: and the people saw, and they removed, and they stood from a distance.

In a way, one can also translate verse twenty-one of this week's Torah portion passage this way

21 Naphtali is a female deer sent out: he gives the words of the shofar.

This is a type and shadow of Yeshua being "the Shophar of the Word" made manifest.



JOSEPH

Verses twenty two

22 Joseph is a fruitful son, a fruitful son by an eye-well; Daughters shall mount over a wall:

When Israel said Joseph was a fruitful son twice, he was emphasizing the descendants of Ephraim in which his name means, based on Strong's concordance "double fruitful".



Verse twenty three

23 And they will vex, and they will shoot, and they will lurk a master of arrows:

This is what the prophet Zecharaiah says regarding Joseph's son, Ephraim, which he noted in his book

Zechariah 9:9 Rejoice greatly, O Daughter of Zion; shout, O Daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. 10 And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth. 11 As for thee also, ta by the Blood of thy Covenant I have sent forth thy prisoners out of the pit wherein is no water. 12 Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee; 13 When I have bent Judah for me, filled the bow with Ephraim, and raised up thy Sons, O Zion, against thy Sons, O Greece, and made thee as the sword of a mighty man. 14 And hwhy shall be seen over them, and His Arrow shall go forth as the lightning: and Adonai hwhy shall blow the Shofar, and shall go with whirlwinds of the south. 15 hwhy of Hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the Altar. 16 And hwhy, their Elohim, shall save them in that day as the flock of His People: for they shall be as the stones of a crown, lifted up as an ensign upon his land. 17 For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids.

Indirectly and spiritually related, the vexers, shooters and lurkers were the Saducees, the Pharisees and the People who attacked Yeshua, "the Master of the Arrows of the Word", resulting in marring Yeshua beyond recognition and crucifying Him.
Yeshua was also known as "the Messiah, Son of Joseph", also nicknamed as "the Suffering Messiah".



Verse twenty four

24 And his bow shall dwell in strength, and the arms of his hands were made strong from the hands of the mighty (soaring) one of Jacob; (from there is the shepherd, the rock of Israel:)

The Messiah, though not named, is noted with a bow, which is noted in the book of Revelation

Revelation 6:2 And I saw, and behold a white horse: and He that sat on him had a bow; and a Crown was given unto Him: and He went forth conquering, and to conquer.

Yeshua will use His bow to reclaim the earth in the end times. The Southern House of Judah are still are part of the original covenant.



Verse twenty five

25 from the El of your father, and will help you; and ta Shaddai, and shall bless you of the blessings of the heavens from above, the blessings of the deep that lie under, the blessings of the breasts, and of the womb:

This week's Torah portion verse prophesied that Yeshua's Heavenly Father would be with Him throughout His Life while in the heavens and on earth, from His conception in the womb of Mary, to being nursed and while Yeshua was going below the earth to take the keys from HaSatan, to free those who were imprisoned while Yeshua was buried in the new tomb for three days.



Verse twenty six

26 Blessings of your father have prevailed above the blessings of my conceivers unto the utmost hills of ages: they shall be for the head of Joseph, and for the crown of a Nazarite of his brothers.

This was saying that this was a type and shadow of the Heavenly Father has prevailed over Yeshua's enemies, who are those conceived for HaSatan throughout the ages, and through Yeshua we who are believers in Him prevail, which the apostle John noted in his epistle

1 John 4:4 Ye are of hwhy, little children, and have overcome them: because greater is He that is in you, than he that is in the world.

This week's Torah portion passage also reveals that Yeshua was be the Head of Joseph, and since Yeshua lived in Nazareth, He bore the crown of the Nazarite of his brothers, all twelve tribes of Israel, the two houses of Israel, which consists of the Ten Northern Tribes of Israel and the Two Southern Tribes of Judah.

Looking at the word CONCEIVERS

The Hebrew word for conceivers is "khah-rah"- Khet, Resh, Heh (
hrx). It is from Strong's Concordance number 2029, and its definition

A primitive root; to be (or become) pregnant, conceive (literally of figuratively): - been, be with child, conceive, progenitor.


It is commonly translated as "progenitors", which also works.



Verse twenty seven

BENJAMIN

27 Benjamin is a tearing wolf: shall devour the aimed in the morning, and shall divide the spoil of the evening.

This is Yeshua, "the Son the Right (Hand)", who devoured the Jewish Scribes, Pharisees, the Sadducees, the Lawyers, and the People, in the "Woes" segment, which is noted in the Gospel of Matthew, in chapter twenty three.

Indirectly related, the apostle Paul was a descendant of the tribe of Benjamin, which he noted in his letter to the assembly in Philippi

Philippians 3:4 Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: 5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; 6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. 7 But what things were gain to me, those I counted loss for Messiah.

Though Paul was a descendant of Benjamin, he chose Messiah over his own heritage.



Verse twenty eight

28 All these were the twelve tribes of Israel: and this was what their father spoke to them, and blessed them; each according to his blessing, had blessed them.

How can all twelve brothers be "blessed" when three of them were not positive blessings by their father? They were more like "punishments" than "blessings". I guess the term "blessings" at that time and culture could either be positive or negative.


Yair Davidiy of Brit Am and Hebrew Nations wrote of book called "The Tribes", fourth edition, which is at his website. Just click on the book image below to get to the webpage.

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DISCLAIMER

The views and opinions expressed are solely those of the personnel and do not necessarily reflect the view or opinions of The Aleph-Tav Project.


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YAIR DAVIDIY

The Tribes

Yair Davidiy- The Tribes 4th Edition



Verses twenty nine through thirty three

29 And commanded them, and said to them, I will be gathered to my People: Bury me by my fathers in the cave that is in the field of Ephron, the Hittite, 30 in the cave that is in the Field of the Fold (Machpelah), which is towrds the facing of Mamre, in the land of Canaan, which Abraham bought ta-the field from ta Ephron, the Hittite, for a possession of a burying place. 31 There they buried ta-Abraham and ta Sarah his wife; there they buried ta-Isaac and ta Rebekah, his wife; and there I buried ta-Leah. 32 The purchase of the field and of the cave which is in him was from ta the sons of Heth. 33 And Jacob finished to the commanding of ta-his sons, and gathered his feet to the bed, and died, and was gathered to his People.

Jacob-Israel lived long enough to tell his sons their futures before he died. He emphasized them to be buried with his parents and grandparents, becuase in the back of Jacob-Israel's mind, he knew that need to be buried there for proof that the twelve tribes and their descendants were the descendants of Abraham, Isaac and Jacob-Israel.

The interesting part of this section is in verse thirty three, where it tells in detail that Jacob-Israel put his feet to the bed. This tells us that Jacob-Israel was "sitting up" all of the time when he blessed his sons. This also means that when he saw Yeshua 
hwhy, He was at two possible locations:

One: Yeshua 
hwhy was standing along with his sons.

Two: Yeshua 
hwhy was looking down above Jacob-Israel's sons, causing Jacob-Israel to look up when he said the words in verse eighteen of this week's Torah portion chapter

18 I have been awaiting for Your salvation, hwhy.

In my opinion, it would have been the latter.







CHAPTER 50

Genesis 50:1-26

Gen 50:1 And Joseph fell upon the face of his father, and wept upon him, and kissed to him. 2 And Joseph commanded 
ta-his servants, ta-the physicians, to embalm ta-his father: And the physicians, they embalmed ta-Israel. 3 And forty days were fulfilled for him; for so are fulfilled the days on his weeping: and Egypt, they wept for him seventy days. 4 And the days of his mourning were passed over, And Joseph spoke to the house of Pharaoh, to say, If now I have found favor in your eyes, speaking now in the ears of Pharaoh, to say, 5 My father made me swear, to say, Behold, I am dying: In my grave which I have dug for me in the land of Canaan, there you will bury me. And now, I will ascend now, and I will bury ta-my father, and I will return. 6 And Pharaoh said, Ascend, and bury ta-your father as which had made you swear.

7 And Joseph ascended to bury 
ta-his father: and they ascended with him all of the servants of Pharaoh, and the elders of his house, and all of the elders of the land of Egypt, 8 And all of the house of Joseph, and his brothers, and the house of his father: only their little ones, and their flocks, and their herds, they left in the land of Goshen. 9 And ascended with him also chariots also horsemen: And the camp was very glorious.

10 And they came unto the grain floor of the Atad, which is in over the Jordan, and they wailed there a great and very heavy wailing: And made a lamentation for his father seven days.

11 And the dwellers of the land, the Canaanites, saw
ta-the lamenting on the floor of the Atad, and they said, This is a grievous lamenting for the Egyptians: upon thus, her name was called Abel Mizraim, which is in over the Jordan.

12 And his sons, they did unto him as which was commanded them: 13 And his sons, they carried him to the land of Canaan, and they buried him in the cave of the Field of the Machpelah (Fold) which Abraham bought 
ta-the field for a possession of a burying place from ta Ephron, the Hittite, upon the facing of Mamre. 14 And Joseph returned to Egypt, he, and his brothers, and all of the ones ascended with him to bury ta-his father, after he had buried ta-his father.

15 And the brothers of Joseph saw that their father was dead, and they said, If Joseph will hate (persecute) us, and the returning, shall return us 
ta all of the evil which we intreated to him. 16 And they commanded to Joseph, to say, Your father commanded towards the face of his death, to say, 17 So you shall say to Joseph, Oh now, pardon now the transgression of your brothers and their sin for the evil they have treated you: And now, pardon now to the transgression of the servants of the Elohim of your father. And Joseph wept in their speaking to him. 18 And his brothers, they also went, and they fell to his face; and they said, Behold, we are to you your servants.

19 And Joseph said to them, Do you not fear: for am I in the place of Elohim? 20 And you, you purposed evil upon me; Elohim purposed her for good, by that, making as this day to keep many people alive. 21 And now, do you not fear: I, I will nourish you, and 
ta-your little ones. And comforted them, and spoke unto their hearts.

22 And Joseph dwelt in Egypt, he, and the house of his father: and Joseph lived a hundred and ten years. 23 And Joseph saw to Ephraim sons of the thirds: also the sons of Machir, son of Manasseh, were birthed upon the knees of Joseph. 24 And Joseph said to his brothers, I am dying: and Elohim, visiting, will visit you, and will ascend you from this land to the land which was sworn to Abraham, to Isaac, and to Jacob. 25 And Joseph swore 
ta-the Sons of Israel, to say, Elohim, visiting, will visit you, and you shall ascend ta-my bones from here. 26 And Joseph died a son of a hundred and ten years: And they embalmed him, and was put in a coffin in Egypt.


(NOTE: Not all verses will have comments)

Verse one

1 And Joseph fell upon the face of his father, and wept upon him, and kissed to him.

It does not say it here, but it noted in the Torah portion Vay-Yigash, in the book of Genesis

Genesis 46:1 And Israel pulled up, and of all that was to him, and came to Beer Sheba, and sacrificed sacrifices to the Elohim of his father, Isaac. 2 And Elohim spoke to Israel in the visions of the night, and said, Jacob! Jacob! And said, Behold I. 3 And said, I am the El, the Elohim of your father: Do you not fear from going down to Egypt; for I will make of you there a great nation: 4 I, I will go down with you to Egypt; and I, also bringing, I will bring you: and Joseph shall put his hand upon your eyes.

hwhy was telling Jacob-Israel that he was going to die with his eyes opened, and is connected to that factor, which is noted in the previous chapter of this week's Torah portion

Genesis 49:18 I have been awaiting for Your salvation, hwhy.

In other words, Jacob-Israel was dying while seeing Yeshua 
hwhy, and when he died, Jacob-Israel was seeing Him taking him up. Hence, he died while seeing Yeshua hwhy taking him home. After Joseph weeped on his father and kissed him, Joseph then closed his father's eyes. This would have made a good scene in a Bible movie.



Verses two and three

2 And Joseph commanded ta-his servants, ta-the physicians, to embalm ta-his father: And the physicians, they embalmed ta-Israel. 3 And forty days were fulfilled for him; for so are fulfilled the days on his weeping: and Egypt, they wept for him seventy days.

We are shown two different cultures. Egypt mourns for the dead for seventy days, thirty days more than the Hebrews. Jacob's sons had to wait for an extra month before Joseph inquired of Pharaoh to take his father back to Canaan.

This is different to where the Israelites mourned for thirty days when Aaron passed away, which is noted in the Torah portion of Khukath, in the book of Numbers

Numbers 20:29 And all of the Congregation, they saw for Aaron had expired, and all of the House of Israel, they mourned ta-Aaron for thirty days.

The Israelites did the same thing for the death of Moses, which is noted in the Torah portion of V'Zoth Ha'B'rakhah, in the book of Deuteronomy

Deuteronomy 34:8 And the Sons of Israel wailed for ta-Moses in the Plains of Moab thirty days: and the days of weeping and mourning for Moses were ended.

Why they mourned for an extra ten days for Jacob-Israel while they were in Egypt? I don't have an answer to that at this time.



Verses four through six

4 And the days of his mourning were passed over, And Joseph spoke to the house of Pharaoh, to say, If now I have found favor in your eyes, speaking now in the ears of Pharaoh, to say, 5 My father made me swear, to say, Behold, I am dying: In my grave which I have dug for me in the land of Canaan, there you will bury me. And now, I will ascend now, and I will bury ta-my father, and I will return. 6 And Pharaoh said, Ascend, and bury ta-your father as which had made you swear.

When it says he went to the house of Pharaoh, it doesn't say that he went to Pharaoh himself. If this is the case, why did Joseph had to go to the representative of the house of Pharaoh instead of Pharaoh himself? I wonder at this scene that Joseph had a flash back when he was in charge of the house of Potiphar. I don't know.




Verses seven through nine

7 And Joseph ascended to bury ta-his father: and they ascended with him all of the servants of Pharaoh, and the elders of his house, and all of the elders of the land of Egypt, 8 And all of the house of Joseph, and his brothers, and the house of his father: only their little ones, and their flocks, and their herds, they left in the land of Goshen. 9 And ascended with him also chariots also horsemen: And the camp was very glorious.

This was the equivalent of a royal burial ceremony, comparable to British royal funerals, like Princess Diana's funeral ceremony. All of the high officials were present for the services. This was probably a one of a kind event in Canaanite history, seeing all of the dignitaries arrived to Canaan from Egypt.

Notice that they left their children and most likely their wives to tend to their children, their flocks and their herds. These circumstances will be brought up later in the Torah when Moses faced Pharaoh to command him to let the People of Israel go, then Pharaoh would give him suggestions by leaving behind some of the People, which is noted in the Torah portions of Va-Eyra and Bo, in the book of Exodus

Exodus 8:25 And Pharaoh called to Moses and to Aaron and said, Go, sacrifice to your Elohim in the land. 26 And Moses said, Is not right to do so, for we are sacrificing to hwhy, our Elohim, an abomination of Egypt. Behold, we sacrifice ta-an abomination of Egypt toward their eyes, will they not stone us? 27 We will travel three days in the wilderness, and will sacrifice to hwhy, our Elohim, as which shall say to us. 28 And Pharaoh said, I will send you away, and you will sacrifice to hwhy, your Elohim, in the wilderness; only far, you shall not be far to go. Pray unto me.

Exodus 10:24 And Pharaoh called to Moses, and said, Go, serve ta-hwhy; only leave your flocks and your herds: also your little ones will go with you. 25 And Moses said, You, you must also give in our hands Sacrifices and Elevation Offerings, and we will prepare for hwhy, our Elohim. 26 Our livestock shall also go with us; she shall not remain a hoof; for of Him, we shall take to serve ta-hwhy, our Elohim; and we, we do not know what we will serve ta-hwhy until we arrive there.

Pharaoh would use the same example what Joseph and his brothers did in leaving their wives, children and livestock behind as his playbook against Moses, and in a way saying to Moses "You did this when your ancestral patriarchs went out to bury their father, you can keep them behind as well when you sacrifice to your Elohim". Moses could have in a way redeemed what Joseph did by telling Pharaoh "We are taking everything and everybody with us".

In the opposite means, Yeshua told us we had to leave everything behind, including our families to follow Him, which is noted in the Gospel of Luke

Luke 14:26 If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple.

The act of hating is to "leave" his life behind to follow Yeshua.



Verses ten and eleven

10 And they came unto the grain floor of the Atad, which is in over the Jordan, and they wailed there a great and very heavy wailing: And made a lamentation for his father seven days. 11 And the dwellers of the land, the Canaanites, saw ta-the lamenting on the floor of the Atad, and they said, This is a grievous lamenting for the Egyptians: upon thus, her name was called Abel Mizraim, which is in over the Jordan.

Looking at the word ATAD

The Hebrew word for Atad is "Ah-tahd"- Aleph, Tet, Dalet (
dja) is from Strong's Concordance number 329, and its definition

From an unused root probably meaning to pierce or make fast; a thorn tree (especially the buckthorn): - Atad, bramble, thorn.

Atad means "thorn tree".

The question is, why did they arrive at place that does not have anything to do with a threshing grain? Why a location of "thorn trees"? It's an unusual location.

It is kind of odd that Jacob's body was brought there. Maybe it was a hint to say that one has to go through the threshing of thorns. There was one person that wore a "Crown of Thorns", and He was Yeshua, which is noted in the Gospel of Matthew

Matthew 27:27 Then the soldiers of the governor took Yeshua into the common hall, and gathered unto Him the whole band of soldiers. 28 And they stripped Him, and put on Him a scarlet robe. 29 And when they had platted a crown of thorns, they put it upon His Head, and a reed in His RightHand: and they bowed the knee before Him, and mocked Him, saying, Hail, King of the Jews!

This Hebrew word is only used six times in the entire Tanakh. The first two are in verses ten and eleven in this week's Torah portion chapter. These are the other sources, which are noted in the books of the Judges and the Pslams

Judges 9:14 Then said all the trees unto the bramble (dja), Come thou, and reign over us. 15 And the bramble (dja) said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble (dja), and devour the cedars of Lebanon.

Psalm 58:9 Before your pots can feel the thorns
(dja), He shall take them away as with a whirlwind, both living, and in His Wrath.


Indirectly related, the apostle Paul had to deal with a spiritual thorn, but it was applied it to his flesh, which is noted in his letter to the assembly in Corinth

2 Corinthians 12:7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. 8 For this thing I besought the Lord thrice, that it might depart from me. 9 And He said unto me, My Grace is sufficient for thee: for My Strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Messiah may rest upon me.

How many believers in Messiah are experiencing spiritual thorns in their walk in the Heavenly Father's will in Yeshua?

I don't know if there is a significance of their seven days of mourning for Jacob-Israel located at Atad, but it is an unusual event. There is no other mention of mourning for seven days in the entire Bible. The seven days symbolizes "perfection", and it also means "spiritual completion".

In verse eleven, the Canaanites called the place Abel Mizraim

Looking at the word ABEL MIZRAIM

The Hebrew word for Abel Mizraim is "Ah-veyl Meets-rah-yeem"- Aleph, Beth, Lamed; Mem, Tsade, Resh, Yod, Mem Tsophit (
Myrum lba). It is from Strong's Concordance number 67, and its definition

From H58 and H4714; meadow of Egypt; Abel-Mitsrajim, a place in Palestine: - Abel-mizraim.

Abel

from 58 "ah-veyl" (
lba), and its definition

From an unused root (meaning to be grassy); a meadow: - plain. Compare also the proper names beginning with Abel-.

Mizraim

from 4714 "Meets-rah-yeem" (
Myrum), and its definition

Dual of H4693; Mitsrajim, that is, Upper and Lower Egypt: - Egypt, Egyptians, Mizraim.


from 4693 "mah-tsohr" (
rwum), and its definition

The same as H4692 in the sense of a limit; Egypt (as the border of Palestine): - besieged places, defence, fortified.

from 4692 "mah-tsohr" or "mah-tsoor" (
rwumrwum), and its definition

From H6696; something hemming in, that is, (objectively) a mound (of besiegers), (abstractly) a siege, (figuratively) distress; or (subjectively) a fastness: - besieged, bulwark, defence, fenced, fortress, siege, strong (hold), tower.

from 6696 "tsoor" (
rwu), and its definition

A primitive root; to cramp, that is, confine (in many applications, literally and figuratively, formative or hostile): - adversary, assault, beset, besiege, bind (up), cast, distress, fashion, fortify, inclose, lay siege, put up in bags.

It means "Meadow of Egypt", because there were many high ranking Egyptians present at the location. It could also mean "Meadow of Distress".

The apostle Stephen noted this account of Jacob's death and burial, which is noted in the book of the Acts

Acts 7:15 So Jacob went down into Egypt, and died, he, and our fathers, 16 And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.



Verses twelve through fourteen

12 And his sons, they did unto him as which was commanded them: 13 And his sons, they carried him to the land of Canaan, and they buried him in the cave of the Field of the Machpelah (Fold) which Abraham bought ta-the field for a possession of a burying place from ta Ephron, the Hittite, upon the facing of Mamre. 14 And Joseph returned to Egypt, he, and his brothers, and all of the ones ascended with him to bury ta-his father, after he had buried ta-his father.

Notice that the Egyptians did not go over the Jordan with Israel's sons. The reason could have been that they and Canaan were at enmity between each other, and feared if the Egyptians did, that they would be attacked. Also it was probably a basis when Joseph's brothers ate separately with the Egyptians, which is noted in the Torah portion of Mikeyts, in the book of Genesis

Genesis 43:32 And they set to him by his apartness, and to them by their apartness, and to the Egyptians that were eating with him by their apartness: for the Egyptians, they are not able to eat bread with ta-the Hebrews; for she is an abomination to Egypt.

It was most likely that the Egyptians didn't go in with them, because it would be an abomination for them to be involved with the Hebrew men burying Israel. Also it was possible that they did not want the Canaanites to think they were invading their territory as if they were going to war against them.

Also, going back to Atad, the threshing floor of thorns, maybe the Hebrews symbolically passed by it as a benefit on their end to "thresh" out the "physical thorns", a.k.a. the Egyptians, so that they would stay set apart from them and have no involvement with the burial. This week's Torah portion passage was applied to both sides of the peoples to keep them apart from each other. This also applies to us as believers in Yeshua that when we cross over after accepting Yeshua as our Messiah, we are "crossing over" from the "spiritual thorn trees", our "spiritual Atad", of the symbolic Egyptian world into eternity.



Verse fifteen through eighteen

15 And the brothers of Joseph saw that their father was dead, and they said, If Joseph will hate (persecute) us, and the returning, shall return us ta all of the evil which we intreated to him. 16 And they commanded to Joseph, to say, Your father commanded towards the face of his death, to say, 17 So you shall say to Joseph, Oh now, pardon now the transgression of your brothers and their sin for the evil they have treated you: And now, pardon now to the transgression of the servants of the Elohim of your father. And Joseph wept in their speaking to him. 18 And his brothers, they also went, and they fell to his face; and they said, Behold, we are to you your servants.

The brothers still feared that Joseph was going to get back at them for selling him into slavery, because now that their father was dead, they thought that Joseph woul slack his restraint against them for what they did to him.
It still didn't get to them that Joseph already said this to them, which is noted in the Torah portion of Vay-Yigash, in the book of Genesis

Genesis 45:4 And Joseph said to his brothers, Draw near to me now. And they drew near. And said, I am Joseph, your brother, whom you sold me to Egypt. 5 And now, do you not be grieved, and be not angry in your eyes that you sold me here: for Elohim sent me to save preserve life to your faces. 6 The famine has been in the midst of the land for the two years: and are still five years where shall be no plowing and harvest. 7 And Elohim sent me to your faces to be put for you of a remnant in the earth, and to keep you alive by a great deliverance. 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 of his house, and a ruler in all of the land of Egypt.

It is possible that the reason they did it, because they wanted to be certain that Joseph didn't want to do it while their father was alive. Didn't they remember that Joseph said this to them last time? I don't know.



Verses nineteen through twenty-one

19 And Joseph said to them, Do you not fear: for am I in the place of Elohim? 20 And you, you purposed evil upon me; Elohim purposed her for good, by that, making as this day to keep many people alive. 21 And now, do you not fear: I, I will nourish you, and ta-your little ones. And comforted them, and spoke unto their hearts.

The fact that they made this statement to Joseph that their father said to pardon them, or forgive them, shows that this was a last act for Joseph to do to their brothers. This was a type and shadow of Yeshua when He was marred and crucified on the cross that He said to this to the Heavenly Father, which is noted in the Gospel of Luke

Luke 23:34 Then said Yeshua, Father, forgive them; for they know not what they do.

As Yeshua forgave all of those who did evil to Him, the brothers said this to Joseph as an act to forgive them, for they knew not the Plan of 
hwhy to use Joseph to save their households from starvation.

Joseph basically repeated and reinforced what he said to them, because noting it twice was an act of a double witness to the brothers that nothing was going to happen to them.



Verse twenty two

22 And Joseph dwelt in Egypt, he, and the house of his father: and Joseph lived a hundred and ten years.

Joseph was 110 years old. That puts Benjamin around 103 years old, and Reuben around 116 years old.

This is a chart revealing the year of mankind and the ages of some of Joseph's ancestors and family members when Joseph was 110 years old

YEAR OF MAN WHEN JOSEPH WAS 110 YEARS OLD NAME OF JOSEPH'S ANCESTOR AGE OF JOSEPH'S ANCESTORS AND RELATIVES WHEN JOSEPH WAS 110 YEARS OLD AGE OF DEATH OF JOSEPH'S ANCESTORS
2307 YEARS OF MANKIND Jacob Jacob died at 147 years old when Joseph was 57 years old 147 years old
2307 YEARS OF MANKIND Reuben about 116 years old unknown
2307 YEARS OF MANKIND Levi about 114 years old 137 years old
2307 YEARS OF MANKIND Benjamin about 103 years old unknown
2307 YEARS OF MANKIND Manasseh about 80 years old unknown
2307 YEARS OF MANKIND Ephraim about 79 years old unknown

Based on past calculations, if the time line is correct, this would take us to about 1693 BC.

By the time that Joseph was 110 years old, according to Wikipedia, based on the time line, a king who ruled in Egypt during the time was Merneferre Ay I who ruled from 1701-1677 BC of the Thirteenth Dynasty, in the Second Intermediate Period.

T
his is what Wikipedia says regarding Merneferre Ay I:

"Merneferre Ay (also spelled Aya or Eje) was an ancient Egyptian pharaoh of the mid 13th Dynasty bearing his name shows that he possibly completed a pyramid, probably located in the necropolis of . The longest reigning pharaoh of the 13th Dynasty, he ruled a likely fragmented Egypt for over 23 years in the early to mid 17th century BC. A pyramidionMemphis.

Merneferre Ay is the last pharaoh of the 13th dynasty to be attested outside Upper Egypt and in spite of his long reign the number of artefacts attributable to him is comparatively small. This may point to problems in Egypt at the time and indeed, by the end of his reign, "the administration [of the Egyptian state] seems to have completely collapsed". It is possible that the capital of Egypt since the early Middle Kingdom, Itjtawy was abandoned during or shortly after Ay's reign. For this reason, some scholars consider Merneferre Ay to be the last pharaoh of the Middle Kingdom of Egypt".

These are images pertaining to Merneferre Ay I

   




There was another king who ruled in Egypt during the time of the Fourteenth Dynasty, in the Second Intermediate Period, but it uncertain to whom the Egyptian king was at during that time. If the time line is correct, these pharaohs would be the possible candidates who reigned during Joseph's death. (Note: the years of their reigns are uncertain, so I included the pharaohs that were noted outside of the time range):

Nehesy (c. 1705 BC)
Nebefawre (c. 1704 BC)
Sehebre (?)
Merdjefare (c. 1699 BC)
Sewadjkare III (c. 1694 BC)
Webenre (?)
[unknown pharaoh] (?)
Djefare? (?)
Webenre (c. 1690 BC)
Nebsenre (5 months reign between 1690 and 1649 BC)


Based on this known Egyptian pharaoh, it could be possible that 
Merneferre Ay I was the last pharaoh who knew Jospeh before the next period began, since he was noted to be the last pharaoh who ruled in the Middle Kingdom.


 Joseph's death would put his brother Levi around 113 or 114 years old, which was twenty two or twenty three years prior to his death, which is noted in the Torah portion of Va-Eyra, in the book of Exodus

Exodus 6:16 ...and the years of the life of Levi were seven and thirty and a hundred years.

By this time, Jacob and his decendants were living in Egypt for about seventy-one years.


Based on this time line, it could be probable Jochebed and Amram were alive at this time. According to the pedigree, Jochebed was a daughter of Levi, whic is noted in the Torah portion of Sh'moth, in the book of Exodus

Exodus 6:16 And these are the names of the sons of Levi according to their birthings;...Kohath...and the years of the life of Levi were seven and thirty and a hundred years.... 18 And the sons of Kohath; Amram.... and the years of the life of Kohath were three and thirty and a hundred years.... 20 And Amram took him ta-Jochebed his aunt to himself for a wife; and she birthed to him ta-Aaron and ta-Moses: and the years of the life of Amram were seven and thirty and a hundred years.

This shows that Jocebed was Kohath's sister.

This is the pedigree of Levi to Moses

Levi To Moses



Verse twenty three

23 And Joseph saw to Ephraim sons of the thirds: also the sons of Machir, son of Manasseh, were birthed upon the knees of Joseph.

Why was Joseph bringing up Machir's children upon "his knees"? Why didn't he let Machir do it himself?
Why was Joseph doing the cultural process that natural wives do with their concubines when the concubines in labor? They were Joseph's biological great-grandchildren. Because it is based on what his father said to him earlier in this week's Torah portion before he died

Genesis 48:6 And your offspring which you shall birth after them, they shall be called to you upon the name of their brothers in their inheritance.

Joseph birthed them between the knees to maintain the line of Joseph, but to also be of the tribes of Ephraim and Manasseh. It sounds weird, because they "were" the descendants of the two brothers. But it is probable that Joseph had to be the "officiator" of birthing them in order for it to be. Strange custom.

Looking at the word MACHIR

The Hebrew word for Machir is "Mah-kheer"- Mem, Kaph, Yod, Resh (
rykm). It is from Strong's Concordance number 4353, and its definition

From H4376; salesman; Makir, an Israelite: - Machir.

from 4376 "mah-khahr" (
rkm), and its definition

A primitive root; to sell, literally (as merchandise, a daughter in marriage, into slavery), or figuratively (to surrender): -    X at all, sell (away, -er, self).

Machir means "surrender".

It could be possible that in this case Machir "surrendered" his sons, Joseph's great-grandsons, to Joseph to be Joseph's sons in order to fulfill his father, Jacob's words that were spoken to him. In this issue, Joseph would be a type and shadow of Yeshua "spiritually birthing" us, through the Ruakh HaKodesh (the Holy Spirit), and Machir would be a type and shadow of the world "surrendering" us to be the children of the Heavenly Father, through Yeshua.

!!!hwhy Kl dbk


In the Hebrew text, the word for thirds is "shee-ley-sheem"- Shin, Lamed, Shin, Yod, Mem Sohpit (Mysls), but in the Hebrew text, the Mem Sophit is enlarged

Shileyshim


The reason that is, because the Mem is a Paleo-Hebrew picture of water. This means that the descendants of Joseph's great-grandsons would multiply like "water". Joseph's descendants are of the Lost Ten Northern Tribes of Israel, which is based in the book of the prophet Hosea

Hosea 1:4 And hwhy said unto him, Call his name Jezreel; for yet a little while, and I will avenge ta-the blood of Jezreel upon the house of Jehu, and will cause to cease the Kingdom of the House of Israel [Northern House of the Ten Tribes of Israel].... 10 Yet the number of the Sons of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the Sons of the Living El.



Verses twenty four

24 And Joseph said to his brothers, I am dying: and Elohim, visiting, will visit you, and will ascend you from this land to the land which was sworn to Abraham, to Isaac, and to Jacob.

This was based on hwhy's prophecy to Abraham, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 15:13 And [hwhysaid to Abram, You know that your seed shall be a stranger in a land that is not to them, and shall serve them; and they shall afflict them four hundred years; 14 And also ta-the nation, whom they shall serve will I judge: and after thus, shall they come out on a great substance. 15 And you, you shall go to your fathers in peace; you shall be buried in good satisfaction. 16 And the fourth generation, they shall return here: for is not complete the iniquity of the Amorites until now.

This was another step for 
hwhy fulfilling His Word for the Hebrews to come out of Egypt and inherit the land Canaan.



Verses twenty five and twenty six

25 And Joseph swore ta-the Sons of Israel, to say, Elohim, visiting, will visit you, and you shall ascend ta-my bones from here. 26 And Joseph died a son of a hundred and ten years: And they embalmed him, and was put in a coffin in Egypt.

In Tim Mahoney's Documentary "Patterns of Evidence: The Exodus", David Rohl noted that Joseph's Tomb is located in modern day Avaris in Egypt before it was later renamed Rameses, because it was at Rameses that Joseph's family resided, which is noted in the Torah portion of VaYigash, in the book of Genesis

Genesis 47:11 And Joseph made ta-his father and ta-his brothers dwell, and gave to them a possession in the land of Egypt in the best of the land, in the land of Rameses, as which Pharaoh had commanded.

This was the land of Goshen, which is noted in th
e Torah portion of VaYigash, in the book of Genesis

Genesis 47:1 And Joseph came and told to Pharaoh, and said, My father and my brothers, and their flocks, and their herds, and of all that belongs to them, have come from the land of Canaan; and behold, they are in the land of Goshen. 2 And took of the end of his brothers five men, and brought them to the face of Pharaoh. 3 And Pharaoh said to his brothers, What is your occupation? And they said to Pharaoh, Your servants are shepherds of flocks, also we, also our fathers. 4 And they said to Pharaoh, We have come to sojourn in the land; for is no pasture for the flocks which are to your servants; for the famine is heavy in the land of Canaan: And now, shall your servants dwell now in the land of Goshen.

This is a map showing the location of Avaris, in Egypt

Avaris, Egypt


This is a computerized image from Tim Mahoney's documentary revealing an earlier dynasty of Avaris during Joseph's time, and the later dynasty of Rameses during Moses' time, which covered the old area of Avaris and was built over it. This is today Tell El Daba.

Joseph's Tomb, Avaris, Egypt


The following images are from Tim Mahoney's documentary movie.

This is a computerized image of Joseph's Palace

Joseph's Tomb Palace


These are computerized images of Joseph's Tomb located at his palace in Avaris, Egypt

Joseph's Tomb, Avaris, Egypt

Joseph's Tomb, Avaris, Egypt

Joseph's Tomb, Avaris, Egypt

Joseph's Tomb, Avaris, Egypt

Joseph's Tomb, Avaris, Egypt


These are images that are to be remnants of the actual statue of Joseph from the tomb

Joseph's Tomb, Avaris, Egypt

Joseph's Tomb, Avaris, Egypt

This is an enhanced image of the colors of the remnant of the statue of Joseph

Joseph's Tomb, Avaris, Egypt

This is the detailed description of this remnant of the statue of Joseph

Joseph's Tomb, Avaris, Egypt

You can purchase Tim Mahoney's documentary at his website. Click on the image below to get to the webpage.

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DISCLAIMER

The views and opinions expressed are solely those of the personnel and do not necessarily reflect the view or opinions of The Aleph-Tav Project.


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TIM MAHONEY

Patterns of Evidence: The Exodus

Tim Mahoney


Joseph swore this to honor his father's word to him in chapter forty eight of this week's Torah portion

Genesis 48:21 And Israel said to Joseph, Behold, I am dying: and Elohim will be with you, and you will return to the land of your fathers.

These words were in the process of fulfillment when Moses took the bones of Joseph out of Egypt, which is noted in the Torah portions of Bo and B'shalakh, in the book of Exodus

Exodus 12:40 And the dwelling of the Sons of Israel, which they dwelt in Egypt was thirty years and four hundred years. 41 And was from the end of thirty years and four hundred years, and was in this same day, all the hosts of hwhy went out from the land of Egypt.... 13:19 And Moses took ta-the bones of Joseph with him: for swearing, swore ta-the Sons of Israel, to say, Elohim, visiting, will visit you; and you shall take up ta-my bones from here with you.

The location of Joseph's bones to be buried, is hinted in chapter forty eight of this week's Torah portion

Genesis 48:22 And I, I will give to you one shoulder above your brothers, which I took from the hand of the Amorite on my sword and on my bow.

As I noted earlier, the word "shoulder" in the Hebrew text is the word "Shechem".
Israel was really saying to Joseph was that he was giving "Shechem" to him. When the land of Israel was distributed to the tribes, Manasseh had possession of Shechem, but Joseph was given the territory. That is where he is buried unto this day, which is noted in the book of Joshua

Joshua 24:32 And ta-the bones of Joseph, which the Sons of Israel, they brought up from Egypt, they buried in Shechem, in a portion of the field which Jacob bought from ta the sons of Hamor, father of Shechem, of a hundred ingots: and became to the sons of Joseph for an inheritance.

Joseph's body is located in Shechem, which is today Nablus.

These are images of Shechem and the location of Joseph's tomb

Shechem

Shechem, Location Of Joseph's Tomb

Joseph's Tomb

Joseph's Tomb

Notice the tomb location was in rubble before it was rebuilt.


Joseph's Tomb In Nablus

Joseph's Tomb


Notice in verse twenty six of this week's Torah portion passage that Joseph was also embalmed like his father was. This means that Jacob's body and Joseph's body are well preserved. That also means their facial features potentially have still held its shape, and if someone exhumed their coffins, their bodies should be still well preserved. How come with the technology out there today that no one has thought of that? Why isn't someone making a request for archaeologists to do such a task? It should be really easy to do. The equipment is small enough, and someone can take digital images of both of them and post them on the internet for everyone to see. With today's technology, it is possible to to do it.

If anyone knows if someone digitally scanned the images of Joseph's body and/or Jacob's, let me know, and I will post them on my website.



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



This also ends the book of Genesis

Baby Crying

Don't cry. We will read you again next year, hwhy willing.



!qzxtnw !qzx !qzx

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