Scroll to Scroll:

Todays Parsha #12 Vayechi (and he lived)

Special Note: How Secular New Years Day Teaches Us About Shabbat!
1) The last day of the previous year, 2014, was a Wednesday, the 4th day of the
week.
2) Today (New Years Day, January 1st), is a Thursday, the 5th day of the week.
3) Notice the week didnt reset as we ended 2014 and started 2015? We simply
continued the 7 day count independently of the year.
4) The year is dependent on both the cycles of the stars (Pleiades in Job 38) and the
sun (Psalm 19:1-6), but Day Count doesnt care, it simply counts regardless of
those cycles!
5) This is also because Creation Week inspired that countif we say the sun and
moon are made on Day 4 (I think its Day 2, but either way)the week didnt go
to day 11, or 7 days after the sun and moon were made to count time. Instead, it
ended at Day 7. So since we are commanded to count the days the same way, we
count those days also independent of the sun and the moon and , as we just
demonstrated, the year!
STUDY QUESTIONS FROM LAST WEEKS PORTION (Vayigash)
1) What does this portion teach us about the after-life?
Jacob says you will bring my gray hair down to Sheol tomorrow which
tells us that at this time the righteous and the wicked are down in Sheol. (See
Genesis 44:29).
2) With Joseph now staying in Egypt, who is the favored son of the tribe now?
Benjamin now gets superior treatment from Joseph just as Joseph did from
Jacob. Instead of a coat though the gifts are different:
To each of them he gave changes of garments, but to Benjamin he gave three
hundred pieces of silver and five changes of garments. (Genesis 45:22 NAU)
3) Once you know the answer to #2, how are things different from when this used to be
a problem earlier?
The brothers are happy for Benjamin and certainly not jealous of his greater
gifts. If anything, they are so relieved to have him back safe and their father
Jacob rejoicing and being taken care of that everything is just beautiful to
them right now.

4) Yshua says I AM the Good Shepherd but never I will be the Good Shepherd for
all time. Why?
Because he comes as a servant the first timethough he has always been
King of Kingshis kingship is manifest the second time. The shepherd lays
down his life for his sheep meaning he is a suffering servant. Once done, he
can NOT die again for his sheep. The staff he gets, united Ephraim and
Judah, now becomes a SCEPTER in the hands of the King! Long live the
King! (Forever in fact!)
5) How does what seems to be a temporary arrangement/command of Josephs become a
binding principle in the Torah later in three places and with three different
applications?
Joseph arranges for a fifth of the produce to go to Pharaoh. In Leviticus
27:11-13 an unclean animal is redeemed for 20% more than it was valued by
the kohenim, if the one who sells the animal to the kohen wants it back. In
Numbers 5:7 a man or woman who commits sin must also pay back an extra
20% for whatever damage they caused. So the beneficiary switches over
from Pharaoh to either the priests or YHWH, depending on your point of
view. Also Leviticus 24:5 with the regulations on two tenths of an ephah is
the same percentage.
Retraction/Clarification from VAYESHEV:
A member wrote me and said that he knew a Hebrew expert that translated Genesis 37:24
as THEY THREW rather than HE THREW, referring to whether all, some or just one
brother (Simeon) threw Joseph into the well.
By the literal Hebrew it does seem that THEY is meant for both STRIPPED and THREW
Hebrew verbs, so I wrote the following back to my friend and member:
Shalom Brother. Yes thank you for pointing this out to me. I checked the
Hebrew and it is clear that THEY is conjugated for both "stripped" and
"took/threw". In spite of this, a number of other sources have defended the HE
TOOK/THREW reading also, like Bible.ort.org:
Written, 'he took.' Some say that it was Simeon who threw Joseph into the pit
(Bereshith Rabbah 84). It was for this reason that Simeon was later singled out
for special punishment by Joseph (Genesis 42:24). According to others, it was
Reuben who gently lowered Joseph into the pit (Josephus, Antiquities 2:3:2).
Nevertheless, tell your friend I agree with him. I will issue a retraction. The
issue, just so you know, seems to be one of translation into English. Some
clearly say "they stripped AND they took him" while others say "they stripped
and took him", which may have led others to think it could have meant "they

stripped and (he) took him'. The rabbinic accusation against Simeon personally
though is very consistent throughout the Talmud, and this in turn may have
affected how some perceived the Hebrew text when trying to line it up with that
tradition.
However, Orthodox Stone/Artscroll Chumash (p. 237), while translating it as
"THEY threw" in 37:24, says the following at Genesis 42:24:
Joseph chooses his hostage
Having said that he would keep one of his brothers in Egypt as a hostage, Joseph
now chose Simeon. The reason for his choice was because he was the one who
had thrown Joseph into the pit and who had said derisively "Look! That dreamer
is coming!" (37:19).
Interestingly enough, the text does not say Simeon said this but "they said to one
another".
However, I suggest another alternative. Simeon and Levi were always partners
in crime, and I suspect the rabbinic rap against Simeon is because he and Levi
"spoke with guile" in the murder of the Shechemites (Genesis 34:13,25). I
suppose though if that is why one would expect the rabbis to offer that reason
directly.
But since the Hebrew reads THEY in both verbs, as I said, I will offer a
retraction.
Thanks and be well.
1) Meaning of this weeks Torah portion and summary of contents:
Vayechi means and he lived, referring to the 17 years Yaakov would spend in
Egypt before dying. The portion begins with Jacob making final arrangements to
be buried in Canaan once he dies. Ironically the portion ends with Joseph making
those same arrangements, but deferring final relocation until the Exodus. It seems
that Josephs final vision then was his foretelling the time of Moshe. In between
these events, Josephs sons Ephraim and Manasseh are introduced to Jacob and in
a very ironic twist Jacob does intentionally the same thing his father Isaac was
deceived into doing by blessing the younger son Ephraim ahead of elder
Manasseh. After this, all tribes are given prophecies and blessings and the family
of 70 souls make final settlement in Egypt.

2) Parsha (English-Genesis 47:28-50:26). This week we will read the entire portion.
3) Play by Play commentary where appropriate.
4) Point out key Hebrew words/terms. Color Commentary:
VAYOMER LO IM-NA MATSATI CHEN BEHEYNECHA (47:29) = and he
said (to Joseph) If I have found favor in your eyes. This is unusual because it is
the expression of a servant to a master, such as Moshe using it to plead with Abba
YHWH not to destroy Israel. Generally speaking a father would not address his
sonwho is by nature his subordinatein this manner. However, this is not a
usual situation. His son is second in command only to Pharaoh! As a result,
Jacob knows that his son has power to make things happen that he does not. It
might also show Jacobs humility that he is willing to acknowledge his son has in
some ways surpassed him. Or, it may also be Jacob encouraging his son to keep
going since he is soon to die.
VAYOMER HIS SHAVEAH LI VAYISHAVA LO VAYISHTACHU
YISRAEL AL-ROSH HA-MITAH (47:31) = and he (Joseph) made an oath to
him (Jacob) bowed from the head of the bed. This is an absolutely fascinating
line. The LXX says Jacob bowed on the head of his staff and this is also quoted
by Rav Shaul in Hebrews 11:21. It has long been taught by Greek NT Primacists
that this is yet another example of the LXX being quoted over the Hebrew text in
the original Greek NT. However, once again the LXX was banned in Israel by
the leading rabbis there and the LXX itself is a translation from an ancient
Hebrew version that is now, hopefully, shall we say misplaced. The Hebrew
though is its own best explanation for the diversity of readings. The original
Hebrew text of Tanakh of course had no vowels. So the word in Genesis 47:31 is
spelled MEEM-TETH-HEH. As MITTEH the word means couch, bed but as
MATTEH or MATTAH it means staff, as in the staff and cord that Tamar kept
from Judah. This word can also mean tribe but that is not really relevant for this
study. In any case, the point is that the original Hebrew more than explains the
LXX and Hebrews 11:21 reading. It may have simply been that MEEM-TETHHEH was understood as staff in Genesis 47:31 by the apostle Paul and the
redactor of the LXX. But to say it MUST be that the NT writers directly quoted
the LXX only, that is irresponsible conjecture. Let them PROVE it. Maybe they
should have a STAFF meeting.
VAYOMER ELAY HINENI MAFRECHA VEHIRBITICHA (48:4) = and he
said to me, I will make you fruitful and numerous. This is a kind of word play on
Ephraim, the son who is about to be favored above his elder brother.
UNETETICHA LIKEHAL AMIM (48:4) = and have you give rise to an assembly
of nations. Another form of foreshadowing, as Abba YHWH announces in

Genesis that the Tabernacle, Temple and synagogue forms are ALL MEANT for
ALL NATIONS. There can be no denying the fact that all people are meant to
worship Abba YHWH, whether lost tribes or pure Gentiles. As Yshua said, My
house shall be called a house of prayer for ALL NATIONS. How amazing to
have this prediction in Genesisbefore even the Exodus happened or the
Tabernacle was built. Abba YHWHs desire for all the nations to revere Him
trumps all claims of future teachers who lie and say this is only for the Jews.
ACHUZAT OLAM (48:4) = an eternal possession. Just so it is still clear that
Canaan is the perpetual home of the sons of Israel. Israel in intended to arise as a
righteous nation, but then must teach the rest of humanity Abba YHWHs Torah.
Still waiting for that one.
HAMALAKH HAGOEL OTI MIKOL-RA (48:16) = the Messenger who has
redeemed me from all evil. This is not just being rescued from all evil; that an
angel can easily do. Rather the word GAAL (goel here) means to act as a
kinsman redeemer and buy someone back from servitude or danger, like Boaz did
for Ruth. NO regular angel can do this, can ransom a human in this manner. Only
Abba YHWH can do this and therefore only YHWH can be this angel that
wrestled with Yaakov. The phraseology is similar also to Yshuas prayer in
Matthew 6:9-13, where he says ELA PATZON MIN BISHA or but DELIVER
us from the Evil one. PATZA (patzon in the text, deliver us) has this other sense
of redeem. In Matthew 27:40, Mark 15:30 and Luke 23:39 Yshua is asked to
deliver himself off the stake. In Lukes version a thief asks that he and the other
man also be delivered, which in this context means REDEEMED from the
death sentence. But only Abba YHWHagaincan or will redeem a person
from death.
MELO HAGOYIM (48:19) = full-fledged nations, nations in their own right.
However MELO HA GOYIM is also a statement, a prophecy actually about the
FULLNESS OF THE GENTILES. This linkage then may be predicting that
Ephraim and Manasseh will for a time at least go to the other nations and blend
with them.
VEYAVERECHEM BEYOM HAHU LEMOR BECHA YEVARECH YISRAEL
LEMOR YESIMCHA ELOHIM KEEFRAYIM VEKI MANASHEH (48:20) =
on that day [Jacob] blessed them. He said, In [the future] Israel will use you as a
blessing. They will say: May Elohim make you like Ephraim and Manasseh.
This is very curious because Israel will be like these people in a bad sense, being
drawn to idolatry, polygamy and so on. However, this is of course at this moment
meant positively, may you be fruitful and prosperous like Ephraim and Manasseh.
It is extremely ironic then that many Orthodox use this prayer even today while in
the same breath NOT believing that Ephraim and Manasseh will be fruitful again!
SHECHEM (48:22) = could refer to the city of that name, but the word also
means shoulder and idiomatically can be thought of as a portion of land, a

sliver. Some rabbis think this shechem refers to a small hill in the area however
I believe it is still Shechem the city and that what happened there is what is being
referred to now. Technically speaking Jacob didnt take this land Shechem with
his sword and bowhis sons took it FOR him on account of the raping of Dinah
in Genesis 34. It is clear from the records of that event that had Jacob been given
an opportunity to deal with the crime, the city would never have been taken.
However, after so many years, the territory has been his this whole while and he
seems to be taking responsibility for the bad acts of his sons and become resigned
to that outcome.
BEACHARIT HA YAMIM (49:1) = in the course of time or eventually
according to some translations, but literally this means in the End of Days. I
believe End of Days is the correct reading. Jacobs sonsthe nation of Israel
will be preserved in the End of Days! This is also confirmed by Moshe in his
address in Deuteronomy 33 and later by Yshua when he says, This
SHARBATA shall not pass away, the word SHARBATA can mean generation
but also tribe, its intended meaning. Yshua is saying this TRIBE of JUDAH
will not pass away from his time until the end of days.
KI ALITA MISHKEVEY AVICHA AZ CHALITA YETSUIALAH (49:3) = for
you ascended to the bed of your father and then you profaned it, moving up into
my bed! See also 1 Chronicles 5:1: Now the sons of Reuben the firstborn of Israel
(for he was the firstborn, but because he defiled his father's bed, his birthright was
given to the sons of Joseph the son of Israel; so that he is not enrolled in the
genealogy according to the birthright. While the text is not clear as to exactly
what Reuben did and when, the most likely candidate I think is in Genesis 35:22,
when Reuben had sex with Bilhah, his fathers concubine. Another way the
Hebrew could read is he moved my bed, meaning he laid down with my
concubine in my bed and moved with her.
KAVOD (49:6) = glory, the literal reading, is rendered by some as spirit, i.e.
let not My Spirit enter their counsel. I view the spirit reading as unnecessary
because evil men will not enter into Abba YHWHs Glory and Abba YHWHs
Spirit is already mentioned in the line, as NAPHSHI (My soul).
YEHUDAH ATAH YODUCHAH ACHEYCHA YADECHA BEOREF
OYVECHA YISHTACHAVU LECHA BENEY AVICHA (49:8) = Judah your
brothers will praise (or submit) to you. Your hand shall be on the necks of your
enemies and your fathers sons will bow down to you. Because of that last part,
your fathers sons will bow down to you this tells us the praise is in the form
of servants praising a king or a master. It is not the kind of praise among equals
and it also helps set up the definition for the scepter not DEPARTING from Judah
(this verse says the scepter is already there). But if Judah does not submit to
Abba YHWH, that sets up exile and disaster.

LO YASUR SHEVET MI-YEHUDAH UMICHOCKEK MIGEYN RAGLAV

AD KI-YAVO SHILOH VELO YIKAT AMIM (49:10) = the scepter will not
depart from Yehudah, nor the government from between his legs until the coming
of the Final Peace (Shiloh). There is a TON going on in these few Hebrew words!
MICHOCHEK has the sense of both law and writing in its meanings, hence the
use of government in the English. MIGEYN RAGLAV or between his legs
may be a literal reading or it can be a euphemistic way of saying from your
loins or your descendants, but either way it is speaking to the leadership role
of Judah over the other tribes, and yet the reason for it is not given here. Judah is
given this role because Messiah Yshua is from Judah, so that line must be royal
since Yshua is King of Kings. This sets up the last part of the line, until Shiloh
comes, which the folks at bible.ort.org have very interestingly rendered as Final
Peaceand I agree with that reading. The folks from the TRIBE of Judah rule
UNTIL the Final Peace who is Yshua the Messiah manifests in the world, and
then it transfers to Yshua HaMashiyach.
OSRI LAGEFEN IROH VELASOREKAH BENI ATONO KIBES BAYAYIN
LEVUSHO UVEDAM ANAVIM SUTOH (49:11) = he loads down his donkey
with a single grapevine, his young donkey with a single vine branch. He even
washes his clothes in wine, his cloak with the blood of grapes. There is some
close Messianic imagery here. First, Yshua said that he was the vine and his
followers were the branches. Second, he rode into Jerusalem riding on a donkey.
The stained robes of purple are possibly a prophetic reference to the Romans
putting a purple robe on Yshua to mock him as king while they spilled his blood.
It also doesnt hurt that this is about Judah and the Lion that he is either!
CHACHLILI EYNAMIM MIYAYIN ULVEN-SHINAYIM MECHALAV
(49:12) = but his eyes are more sparkling than the wine, his teeth whiter than the
milk. Some translations say eyes are duller, but this is not correct. Rather the
redness of his eyes is redder than the wine or of a deeper red. I think this may be
a follow up to the imagery in 49:11, showing a reinvigorated Yshua after he bled
out on his purple robe. In other words, after his resurrection.
YEHI DAN NACHASH ALEY DERECH SHIFFON ALEY ORACH (49:17) =
Let Dan be a serpent on the road, a viper on the path. The word NACHASH we
looked at last week with respect to the double meaning of snake and
divination. The word SHIFFON however, meaning viper only appears here
in all Tanakh. Bible.ort.org has some other interesting commentary on this word.
The Septuagint and Vulgate render it as Cerastes. On the basis of Semitic
cognates, it is most probably the black and red horned viper,
Pseudocerastes fieldi, that lives in the Holy Land. The Hebrew name
comes from its rustling of scales. This snake digs into the sand with only
his long thin horns protruding (cf. Yerushalmi, Terumah 8:3), and when
birds take these horns for worms and peck at them, the snake kills them.
Hence, this is seen as an indication that Dan will engage in guerilla

warfare. In Talmudic tradition, this is seen as a prediction of Samson's

career.
GAD GEDUD YEGEDENU VEHU YAGUD AKEV (49:19) = Raiders/troops
(gad) shall raid (again gad) but he (Gad) will raid (gad) at their heel. The
wordplays are very obvious here on the root of Gad. Other readings according to
Bible.ort.org:
(Ibn Ezra; Radak; Ralbag; Yerushalmi, Sotah 8:10; cf. Sh'muel ben
Chofni). Literally, 'Gad, a troop (gedud) shall raid him (ye-gud-enu), and
he shall raid (ya-gud) heel.' Others have, 'Gad shall provide a raiding
troop, and his troop shall return on his path' (Rashi; Lekach Tov); 'Troops
shall follow Gad, and then he shall bring up the rear' (Targum; Rashbam);
'Gad shall go forward and attack (in contrast to Dan), and he shall attack
[the enemy's] heel' (Sforno); 'Gad shall constantly be attacked, but he will
pursue his foes' (Ramban); 'Raiders will attack Gad, but he will cut off
their heel' (Sh'muel ben Chofni; Bachya; Tur); 'Plunderers shall cut at
Gad, but he will cut at their heel' (Hirsch); 'Gad shall overflow with
troops...' (Lekach Tov); '...and he will have the final victory' (Tanchuma
12; Abarbanel); 'Gad's masses will come together, and he will remain
together in the end' (Abarbanel); 'Gad will attack head-on, and he will
[also] attack from the rear' (Malbim); or 'Good fortune will pursue Gad,
and he will have good fortune in the end' (cf. Genesis 30:10).
VESHAMA KAVARTI ET-LEAH (49:31) = and this is where I buried Leah.
Although Moshe wrote Genesis, he obviously cant be the I mentioned here. It
is of course Jacob who is speaking in the first person and his words were recorded
and passed down to Moshe.
VAYIPOL YOSEF AL-PENEY VAYEVK ALAV VAYISHAK-LO (50:1) =
Joseph fell on his fathers face and wept and kissed his father. The act of kissing
Jacobs corpse however would later be termed as making Joseph ritually impure
for 7 days. If that rule was in force at this time, the Torah text allows for Joseph to
isolate himself for that period of time if he chose to be obedient to that rule. At
this moment in Genesis however, the rule is not overtly stated.
SHVIIM YOM (50:3) = seventy days. The first details that the western world
gets about Egyptian burial practices outside of Torah is by the historian Herodotus
writing about 400 BCE. We would not be able to confirm Herodotus count of
seventy days for embalming until about 200 years ago, when Jean-Francoise
Champollion deciphered hieroglyphics in 1822. In ancient Egypt itself, burial
practices were closely guarded secrets that were protected to ensure the dead king
would bless them from the afterlife. Only someone very exalted in their
counsellike a certain Prince of Egypt perhapscould have related this
information to us 1000 years before it shows up in Herodotus writings. In this
case, it seems that Jacob gets a partial embalming that lasts 40 days, followed by

30 days of mourning which was also done for Moshe and Aaron. Joseph couldnt
return Jacob to Canaan before that, since it was Egyptian tradition that expected
70 full days from death to final location for burial.
SHIVAT YAMIM (50:10) = seven days, as in the initial mourning period we
discussed before. This is the origin of sitting Shiva which is practiced in
Judaism today.
AL TARAU KI HATACHAT ELOHIM ANI (50:19) = Shall I take the place of
Elohim? This exact phrase was said by Jacob to Rachel when she couldnt bear
children. The point is the same in both cases: What judgments Abba YHWH has
rendered man cannot undo. Joseph here then means that if Abba YHWH chose to
save his brothers in spite of their evil acts, he was not going to use his position to
overturn Abba YHWHs mercy. If Abba YHWH wanted them dead, they would
be dead.
VAYISEM BARON BEMITZRAIM (50:26) = and he was embalmed and
placed in a coffin in Egypt. Although the word here is ARON, which can mean
ark in the sense of chest it is the same word as the ARK of the covenant but
NOT the same word as in Noahs ship (TEBAH). ARON is a very good
descriptor for an Egyptian style sarcophagus, and later pharaohs would also be
buried with funerary chests that are almost identical to the Ark of the Covenant in
design and dimensions. Such was found in the tomb of the 18th dynasty pharaoh
Tutankhamun, with the only serous difference being the head of the jackal Anubis
replaces the cherubim on the mercy seat.
Torah Question of the Week:
Did Jacob requiring Joseph to swear to bury him in Canaan technically violate
Yshuas ban on swearing? Why or why not?
END PART 1

PART 2: THE BONUS TEACHING

Torah Question of the Week:
Did Jacob requiring Joseph to swear to bury him in Canaan technically violate
Yshuas ban on swearing? Why or why not?
The word SHABA does mean swear or oath but the way it is meant in the
manner Jacob addresses Joseph is asking him to do a favor. The Hebrew
literally reads, If I have found favor in your eyes which as I said earlier is
usually the way a servant addresses his master, which ironically Joseph has
become in a way as Vizier. It is also ironic that the Egyptian title for what
Joseph is doing roughly translates to father of the king.
In any case, the answer is NO, because Jacob is not asking Joseph to swear by
the things Yshua said not to, such as heaven, earth or the City of the Great
King, not even the general land of Canaan. And, by asking it as a favor though
the word swear is present, it is clear Joseph does NOT have to swear but
VOLUNTARILY agrees to do this. In other words, in both Jacobs request and
Josephs answer, the two let their yes be yes and their no be no.
Bonus Teaching!
Spotlight on Leviticus 23 and
Update from the Star of Bethlehem Conference
Shalom all! It was such a great blessing to see One Faith One People Ministries members
so well represented at our first Star of Bethlehem Conference! I felt very honored and
refreshed at how well the teachings went and how they were so well received.
I have had a kind of rule in place for the last decade or so that when I am on the road I
make every effort to answer as many questions as possible from the people I see face to
face. Its a kind of reward if you will for also supporting the live outreach arm of the
ministry.
Sometimes however, the issue comes up that, once I am on the road, I do not have access
to my vast library at home although I have significant online and electronic resources at
my disposal wherever I go.
In this case, one of our members asked me to review the Leviticus 23 rules for the timing
of Shavuot. He had insisted to me that 23:15-16 had been mistranslated and that it should
be clear that the timing for the Feast related only at the end of the seventh weekly
Shabbat. But not having the text at my fingertips, I told him I would look into the matter
once I got home and would get back to him.
Since I know he watches these Torah videos, I thought it would make sense for me to
answer him and also provide extra teaching material for all of you folks as well at the
same time. In any case, here is what I found

10

1) The first step is seeing how Leviticus 23 defines the weekly Shabbat:
(Lev 23:1) And spoke to Mosheh, saying, (Lev 23:2) Speak to the children of
Yisral, and say to them, The appointed times of , which you are to proclaim as
set-apart gatherings {convocationsAGR}, My appointed times, are these:(Lev
23:3) Six days work is done, but the seventh day is a Sabbath of rest, a set-apart
gathering. You do no work, it is a Sabbath to in all your dwellings. (The
Scriptures 1998)
Please note: Unless otherwise stated, all of Leviticus 23 that is quoted through the rest of
this teaching is also The Scriptures 1998 version.
So first we see that Abba YHWH is talking about His moedim, or appointed times, when
He chooses to meet with us. Then we see that moedim are also called set apart
gatherings or convocations and that one such convocation is a Sabbath of rest where
no work is allowed, namely the seventh day of the week.
2) As the text goes on however, it is clear to me at least also that ALL convocations are
also mandatory REST days, just like the weekly Shabbat
a) Lev 23:7 On the first day [of Pesach] you have a set-apart gathering, you do no
servile work.
b) (Lev 23:8) And you shall bring an offering made by fire to for seven days.
On the seventh day [of Pesach] is a set-apart gathering, you do no servile work.
c) (Lev 23:21) And on this same day [Shavuot] you shall proclaim a set-apart
gathering for yourselves, you do no servile work on it a law forever in all
your dwellings throughout your generations.
d) (Lev 23:23) And spoke to Mosheh, saying, (Lev 23:24) Speak to the
children of Yisral, saying, In the seventh month, on the first day of the
month, you have a rest, a remembrance of blowing of trumpets, a set-apart
gathering. (Lev 23:25) You do no servile work, and you shall bring an
offering made by fire to .
e) (Lev 23:26) And spoke to Mosheh, saying, (Lev 23:27) On the tenth day
of this seventh month is the Day of Atonement. It shall be a set-apart
gathering for you. And you shall afflict your beings, and shall bring an offering
made by fire to .(Lev 23:28) And you do no work on that same day, for it
is the Day of Atonement, to make atonement for you before your Elohim.
f) (Lev 23:33) And spoke to Mosheh, saying, (Lev 23:34) Speak to the
children of Yisral, saying, On the fifteenth day of this seventh month is the

11

Festival of Booths for seven days to .(Lev 23:35) On the first day is a setapart gathering, you do no servile work.
g) (Lev 23:36) For seven days you bring an offering made by fire to . On the
eighth day there shall be a set-apart gathering for you, and you shall bring
an offering made by fire to . It is a closing festival, you do no servile work.
(Lev 23:37) These are the appointed times of which you proclaim as setapart gatherings, to bring an offering made by fire to , a burnt offering and a
grain offering, a slaughtering and drink offerings, as commanded for every day
(Lev 23:38) besides the Sabbaths of , and besides your gifts, and besides all
your vows, and besides all your voluntary offerings which you give to .
3) Again, the important thing is a set-apart gathering/convocation is the same thing as
the RESTING requirement of the Shabbat. The only difference is that the former need
not be on the seventh day of the week. This brings us to the next piece, which is a
slight repetition of what we just saw (23:7):
Lev 23:7 On the first day [of Pesach] you have a set-apart gathering, you do
no servile work.
The first day of Pesach is the 15th. The 14th was only when you slaughtered the lamb
near the very end of that day. And heres another brief repeat for clarity sake:
(Lev 23:8) On the seventh day [of Pesach] is a set-apart gathering, you do no
servile work.
The WEEKLY Sabbath has not been mentioned after 23:3. But all the occasions that
have followed have been ANNUAL Sabbaths associated with their position within
the feasts (i.e. first day of PASSOVER, not last day of the week).
It is the RESTING definition of Shabbat, not its position as last day of the week, that
is being used interchangeably with set-apart gathering language. This should be
evident because we know the 15th is a High Shabbat and the seventh day from there
is NOT guaranteed to be Friday-Saturday!
In other words, the only time the ordering of the days of the WEEK is given is in
23:1-3. After that the days are reckoned from when the FEAST started, without
regards for what day of the week that was.
4) And this brings us to the key lines on which the entire calendar controversy hangs.
(Lev 23:9) And spoke to Mosheh, saying, (Lev 23:10) Speak to the
children of Yisral, and you shall say to them, When you come into the land
which I give you, and shall reap its harvest, then you shall bring a sheaf of the
first-fruits of your harvest to the priest. (Lev 23:11) And he shall wave the

12

sheaf before , for your acceptance. On the morrow after the Sabbath the
priest waves it.
The word for morrow is mimocharath ( ) is a distinctly different word
than that of morning (boker ) or dawn (shachrit) in that both of these terms refer to
the last half of a Hebrew day; that is, because the Hebrew day starts at sunset, the
morning to evening piece is the latter half not the former half.
So if the Hebrew day just started, lets say its 7:30 PM, after sunset, the terms boker
and shachrit refer to the last 12 hours of that Hebrew day, but this is not the case with
morrow or mimocharath ( ) because this morrow is the next Hebrew
days morning not the current Hebrew days morning.
As a result, if MORROW is used after sunset, that is pointing to TWO mornings from
now; but if BOKER or SHACHRIT is used after sunset it is the NEXT morning that
is being referred to.
Conversely, if it is already DAYTIME, MORROW is the next morning on the next
Hebrew day, AFTER the current day ends at sunset. These terms are very precise and
need to be carefully studied and understood or what we read, even in translation, will
throw us off the right timing.
The next piece of the puzzle is after the SHABBAT the priest waves it. Which
Shabbat is meant here? As we already saw, the WEEKLY Shabbat discussion ended 7
lines earlier, completely tied off and not referred to again after 23:3.
This fact is also evident in the next line, 23:4:
(Lev 23:4) These are the appointed times of , set-apart gatherings which
you are to proclaim at their appointed times. (Lev 23:5) In the first month,
on the fourteenth day of the month, between the evenings, is the Passover to
.
In other words, the weekly Shabbat discussion ended, now the time comes to discuss
the OTHER Shabbats and the OTHER appointed times, that is to say, the days of
rest and set-apart gatherings on those days of rest that are NOT tied to the week but
are tied to the time of year!
This is important, because we have to understand that of all the days of the WEEK,
only the seventh one is sanctified and set-apart (Genesis 2:2-3). For all the others,
days 1 through 6, they are NOT intrinsically sanctified UNLESS they happen to fall
on one of the seven ANNUAL Shabbats of the Hebrew year.
5) So now let us look at verses 15 and 16, and see how they are clarified by a later
line that often goes unnoticed in a Sunday only omer count scenario. Please note

13

that these words are translated directly by me and very nearly word for word. But
I have also consulted other authorities such as JPS, Stone Tanakh, Bible.ort.org
and several others.

Usfartem lachem (you shall count) mimochorat haShabat (from the
morning after the Resting-Shabbat period) miyom (from the day)
havi'achem et-omer hatnufah (you brought in the lifted up omer
measure) sheva Shabatot tmimot tihyeynah (seven complete weeks
will come to pass).

16
Ad mimochorat haShabat hashvi'it (until the morning after the
conclusion of the seventh Shabbat [on the next Hebrew day]) tisperu
chamishim yom (when there will be fifty days) vehikravtem minchah
chadashah l'Yahweh (then you will bring new grain as a meal offering
before Yahweh).
So we count from the resting period Shabbat (as opposed to the weekly Shabbat)
that is on the MORROW of the ANNUAL Shabbat of the 15th (and this I will
prove momentarily, so stay with me please).
49 days, 7 x 7 or7 COMPLETE weeks must pass, bringing us then to the
MORNING of the next Hebrew day. By the way, this is an excellent proof against
sunrise to sunrise reckoning.
But the word TAMIM is also important. It means complete or perfect, not
deficient, and so on. Noah for example is called TAMIM in his righteousness,
completely righteous, in his generation (Genesis 6:9).
However, if the Omer Count was always starting on Sunday, then the weeks
would AUTOMATICALLY be complete and there would be no need for the
clarification of TAMIM. In other words, we already count weeks Sunday to
Saturday, so if the start was ALWAYS Sunday the week is ALWAYS completed
on Saturday.
To my mind then, the only reason you need TAMIM is if the count started on any
day OTHER than Sunday. If it starts on a Tuesday for example, the week can
ONLY be completed if we end it on Monday. If we end it after Shabbat that week,
then that week will NOT be TAMIM, it will NOT be 7 days long.

14

As weve seen many times before, this is the interpretation given by Josephus,
putting the Omer Count on the 16th the second day of unleavened bread. But
really clarify this point we need to see two Scripture passages side by side:
Weekly Shabbat
(Lev 23:1) And spoke to
Mosheh, saying, (Lev 23:2)
Speak to the children of
Yisral, and say to them,
The appointed times of ,
which you are to proclaim as
set-apart gatherings
{convocationsAGR}, My
appointed times, are
these:(Lev 23:3) Six days
work is done, but the
seventh day is a Sabbath of
rest, a set-apart gathering.
You do no work, it is a
Sabbath to in all your
dwellings. (Lev 23:4)
These are the appointed
times of , set-apart
gatherings which you are to
proclaim at their appointed
times. (The Scriptures 1998)

Annual Shabbat
(Lev 23:20) And the priest shall
wave them, besides the bread of the
first-fruits, as a wave offering before
, besides the two lambs. They are
set-apart to for the priest. (Lev
23:21) And on this same day you
shall proclaim a set-apart gathering
for yourselves, you do no servile
work on it a law forever in all your
dwellings throughout your
generations.

This I think is the key to the whole debate. Please notice the following
a) In 23:1-3 the WEEKLY Shabbat is to be proclaimed both as a day of rest
and as a set-apart gathering. After verse 3, that command to proclaim the
weekly Shabbat is completed and does not come back.
b) From 23:4-19, all the other verses are talking about OTHER days of rest on
OTHER feast/set-apart gathering days. This is why the proclaiming sentence
appears TWICE, once for the Weekly Shabbat and AGAIN in 23:4 when the
Shabbat discussion is completed, as a start to the next set. In other words its
like saying, These are the instructions for the Weekly Shabbat which is setapart as a day of rest, and next well have OTHER days of rest that may or
may not hit on the seventh day of the week.
c) Then the phrase, you shall proclaim a set-apart gathering for yourselves
happens a THIRD time in 23:21, elevating whatever day of the week this
occasion falls as a day of rest.

15

I believe this understanding is reflected also in the Aramaic (Peshitta) Tanakh where,
in 23:11 and 23:15, there is neither YOM TOV (which I will explain shortly) nor
Shabbat, but simply the morrow/day after, which points squarely to the day after
the 15th the last day specified by name (23:6). All other references are to the relative
numbering of the feasts, but the 15th is the last sequential number given directly for
the day after to attach to.
Then in 23:16, the morrow mentioned in the Peshitta Tanakh takes on another
meaning as the day after the seventh week ends, and that is the ONLY time
morrow is combined with seven or Shabbat in the Aramaic.
6) And finally, there is the testimony of the Aramaic Targums to consider which all
say morrow after the YOM TOV (or yoma tava in Aramaic), and NOT
morrow after the Shabbat:

( Lev 23:15 TAR)
There is a distinction made in Jewish thought between a Shabbat and a Yom Tov,
which Chabad.org explains (in edited form by me, emphases mine) here at
http://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/708510/jewish/La
ws-of-Yom-Tov.htm:
Just as there are sacred places, portals in space through which a certain transcendence
shines, so too there are sacred times, luminescent points in the yearly cycle, times
when we are lifted beyond time, far above the mundane world and all its cares.
Shabbat is the day on which the weekly cycle transcends itself. Then there is Yom
Tov, literally, a good day, each Yom Tov the highest point in the year in its
particular way, with its particular meaning, message and flavor.
On these days, the Torah prohibits work. At a sacred time, work or any involvement
in the mundanities of the week will subvert that sacredness and block its light. But
work is defined somewhat differently for Yom Tov than it is for Shabbat, as we
will see.
How to Celebrate Yom Tov
There is another difference between Shabbat and Yom Tov. On Shabbat, we are
required to honor the day and enjoy it. On Yom Tov, besides honor and enjoyment,
we also celebrate with joy, as the Torah says, And you shall rejoice in your
festival . . . and you shall only be happy.
Altogether, there are six days of the year called Yom Tov:
1. The first day of Passoverplus the second day in the Diaspora.
2. The seventh day of Passoverplus the eighth day in the Diaspora.

16

3.
4.
5.
6.

Shavuot, which is one day in Israel, two days in the Diaspora.

Rosh Hashanah, which is two days in both Israel and the Diaspora.
The first day of Sukkotplus the second day in the Diaspora.
Shemini Atzeret and Simchat Torah. In Israel, these two holidays are one
and the same. In the Diaspora, they are two consecutive days. They follow the
seven days of Sukkot.

You might be asking, What about Yom Kippur? Thats a category all on its own.
Its a special day like Yom Tov, but we cant honor it with food and drink, so we
honor it with fine clothes and the lighting of candles before it begins. As far as work
goes, its just like Shabbat
Whats Okay and Whats Not on Yom Tov: The Short Version:
If its off-limits on Shabbat, its most likely off-limits on Yom Tov. That includes
switching on or off electrical appliances, driving a car, going to work, handling
money and writing. The major differences between the two are cooking and baking,
lighting a fire from a pre-existing flame, and carrying in the public domain. All these
are permitted on Yom Tovalbeit with certain restrictions...[End of quotation]
Therefore, since the Aramaic is making a distinction that it is the morrow after the
YOM TOV, this reflects ancient understanding, that is to say, understanding in the
First Century CE, that what is always a YOM TOV is not always a weekly Shabbat,
and that if a YOM TOV happens to fall on the weekly Shabbat, is the occasion of the
YEAR, not the week, that makes it a YOM TOV.
In other words, this proves, from the ancient Aramaic side at least, that we are dealing
with a floating day that may or may not hit on the weekly Shabbat. If Moshe had
meant celebrate on the first day of the week after you kill the Passover lamba
reading that would have eliminated all controversyhe surely would have said so.
Failing that specific language, it must be the case in my opinion that the YOM TOV
refers to the 16th of Abib, regardless as to the day of the week that it happens to fall.
END PART 2

17

PART 3: THE HAFTORAH

5) Haftorah portion: (English- 1 Kings 2:1-12) and discuss common themes with the
Torah portion. Read entire portion first.
6) Our linguistic commentary
VEHAYITA LEISH (2:2) = be strong and show yourself to be a man. This is
perhaps Davids last tiny bit of rebellion against Abba YHWH, although it is
probably unconsciously done. Just as Moshe should not have allowed Israel to
send spies into a land Abba YHWH called good, so too should David not question
Abba YHWHs choice for Solomon to succeed him. Solomon was clearly not the
kind of son David initially wanted on the throne. Solomon was of a far gentler
temperament and far from the macho man type of sons David favored before
him, such as Absalom and Ammon before they went astray. David is also
smarting from the fact that his warrior ways have made his hands too bloody to
actually build the Temple, an honor that falls now to Solomon as well. By saying
then be strong and show yourself to be a man, this may indicate David still has
some doubts about Solomon. He may believe that Abba YHWH knows Solomon
WILL rise to the occasion but is less convinced that Solomon is there at the
moment David is getting ready to die.
VESHAMARTA ET-MISHMERET YHWH ELOHEYCHA (2:3) = you must
keep the charge of Yahweh your Elohim. The words SHMARTA and
MISHMERET are derived from SHAMAR/SHOMER, to watch over, keep
accounting of. The double exploitation of the root indicates this is a point of
extreme importance that the ways of Abba YHWH be maintained. However, it is
next part of the sentence that tells us how, as we see below.
LALECHET BIDIRACHAV LSIHMORE CHUKATAV MITZVOTAV
UMISHPATAV VEEDOTAV KAKATUV BETORAT MOSHE (2:3) = walking
in His ways and keeping His statutes, commandments, judgments and testimonies
as it is written in the Torah of Moshe. This has two critical applications for
believers today. First, notice that the WRITTEN TORAH is all Solomon needs for
the full traditions of Abba YHWH to assist him as king? There are no commands,
judgments or anything else outside as it is written. Second, this language is
identical to the description of righteous believers given in Revelation 12:17,
those who keep the COMMANDMENTS of YHWH (MITZVOTAV) and hold
to the TESTIMONY (EDOTAV) of Yshua! Aramaic reads very similar to the
Torah line in fact: HALEYN DNATRIYN POQDANA (the cognate for
MITZVOT) DELOAH (YHWH, ELOHIM, technically Alaha in the text)
WAYT LHON SAHADUTHA (exact same root as Hebrew EDOTAV,
testimonies) DYSHUA.
IM YISHMERU VANEYCHA ET-DARKAM (2:4) = if your children guard their
steps. In one sense, the promises of the throne of David itself being eternal are

18

UNCONDTIONAL because our eternal King of Kings Yshua HaMashiyach

comes from that lineage. However, how long REGULAR descendants of David
sit on the throne is entirely dependent on how those after David follow the Torah.
As we know, most did not heed Abba YHWHs advice, causing civil war, mass
exiles and captivities that we are still recovering from to this day.
KI ISH CHAKAM ATA VEYADATA ET ASHER (2:9) = for you are a wise
man and you will know what to do with him. This is also very important for
David as he dies, that in addition to him having doubts about what he fears may
be one of Solomons shortcomings (not manly enough) that he does at least see
Solomons strong point, namely his wisdom. Since Abba YHWH gave Solomon
that wisdom, David must look at that as a blessing on his future house.
7) Renewed Covenant portion: (English). 1 Peter 2:11-17 (all the way through with
applicable footnotes.)
1 Peter 2:14
11) Peter's use of parallelisms is a hallmark of original Hebrew and Aramaic
composition. See Parallelisms in Appendix.
Parallelisms
The Good News of Luke introduced us to basic Semitic poetry which permeates the first
six chapters. One of the hallmark features in this Semitic poetry was the use of
parallelisms of original Hebrew and Aramaic composition. In the Tanakh we often see
these patterns as in the following:

"Keep my words and store my commands within you" (Pro_7:1 NIV): This is
synonymous parallelism, which means that the second portion of the line
echoes the first but uses slightly different terminology. In this case the
synonyms are keeping words and storing them in your heart, the latter being a
metaphor as mentioned in Luke. Here's another example:

"For a man's ways are in full view of YHWH, and He examines all his paths"
(Pro_5:21 NIV): The second part of the verse completes the first; this is
referred to as synthetic parallelism. Here the giveaway is that Elohim first
sees and then He examines what was just observed.

"YHWH abhors dishonest scales, but accurate weights are His delight."
Pro_11:1 (NIV): This is called antithetic parallelism, where the second part
of the line clearly is in opposition to the first. Much of this next chapter of
Proverbs contains this form of parallelism with phrases like, "When pride
comes, then comes disgrace, but with humility comes wisdom" and "Wealth is
worthless in the day of wrath, but righteousness delivers from death."

"Her feet go down to death; her steps lead straight to the grave." Pro_3:19

19

(NIV): This is climactic parallelism, when the second line somewhat echoes
the first but adds a little extra "kick" that puts an exclamation point on top of
the statement. In this case, the way Hebrew reads here is that her feet go down
to her own death in the first part, with the climax being that death also awaits
whomever follows her. Again, all these poetic patterns, by universal scholarly
opinion, point to Hebrew originality of the Tanakh verses; in this case from
Proverbs. It is a distinctly Semitic fingerprint.
With this in mind, let's look at a few verses in 1 Peter:
"For Messiah died for sins once and for all, the righteous and for the unrighteous, to
bring you to Elohim. He was put to death in the body but made alive by the Spirit"
(1Pe_3:18). synonymous parallelism.
"For this reason the Good News was preached even to those who are now dead, so that
they might be judged according to men in regard to the body, but live according to
Elohim in regard to the Spirit" (1Pe_4:6). synonymous parallelism.
"Above all, love each other deeply, because love covers a multitude of sins" (1Pe_4:8).
synthetic parallelism.
"Be shepherds of Elohim's flock that is under your care; serving as overseers, not
because you must, but because you are willing, as Elohim wants you to be" (1Pe_5:2).
synthetic parallelism.
"Governors...are sent by Him to punish those who do wrong and to commend those who
do right" (1Pe_2:14). antithetic parallelism.
"When they hurled insults at him, he did not retaliate; when he suffered, he made no
threats." (1Pe_2:23). antithetic parallelism.
"If anyone speaks, he should do it as one speaking the very Words of Elohim. If anyone
serves, he should do it with the strength that Elohim provides, so that in all things Elohim
may be praised through Y'shua the Messiah" (1Pe_4:11). climactic parallelism.
"For you have spent enough time in the past doing what pagans choose to do--living in
debauchery, lust, drunkenness, orgies, carousing and detestable idolatry. They think it
strange that you do not plunge with them into the same flood of dissipation, and they
heap abuse on you" (1Pe_4:3-5). climactic parallelism.
8) Highlight common themes in Aramaic (terms in footnotes which I will read):
9) Apply these themes/issues to modern issues in the Netzari faith. (1 Peter 2 gives
us a longer discussion on Yshuas command to render unto Caesar the things
that are Caesars and render to Elohim the things that are His, showing us the
need to obey earthly rulers AND Abba YHWH. If there is a conflict between

20

these two, our obedience is to Abba YHWH first, so long as we realize that part of
that obedience USUALLY involves respecting mans laws. The exception would
be something like the Maccabean Revolt.)
10) Relate to all or part of an Appendix portion of AENT or footnotes from a portion
(Parallelisms, p. 921-922).
STUDY QUESTIONS TO BE ANSWERED NEXT WEEK
1) Why does Jacob claim Ephraim and Manasseh as if they are his own sons?
2) When Jacob is blessing his children, name two instances where the blessing
indicates that he has not forgiven certain grievances that they did against him?
3) What are the full ramifications of the answer to question #2?
4) If you know the answer to question #3, where does Yshua himself directly
comment on the same issue?
5) Somewhere in this parsha is a hidden clue about the virgin birth of
Messiahwhere is it?
Torah Thought for the Week:
The Message of Ephraims Blessing
This portion presented us with a major case of its dj vu all over again. I am referring
to the fact that before a blind Isaac mistakenly blesses his younger son Jacob over his
eldest son Esau. Now, many decades later, it is Jacob who is elderly, weak and with a
dim eye, and he blesses Josephs second son Ephraim over that of eldest Manasseh.
In this instance, the differences between these two events are just as important as the
similarities. In Isaacs case, this was overt deceptiona conspiracy even hatched by his
wife Rebekah and his son Jacob. Isaac may have had suspicions he was being had, but he
was lied to, putting the onus on Jacob and Rebekah for that sin, if one occurred. The odd
twist in that case though was that Rebekah was the ONLY one told by Abba YHWH
that Jacob was SUPPOSED to rule the family, so one can argue she did the right thing
through the wrong method. Perhaps she should have simply told Isaac what Abba YHWH
had said in the first place!
In Jacobs case though we see an entirely different dynamic. First, while Jacob is weak
and potentially blind, he is not blessing Ephraim in deception or ignorance. It is clear he
KNOWS what he is doing. This is certain because Joseph is there and he makes sure
that, unlike what his father did, that he points out the mistake of blessing the wrong
grandchild. Jacob though has a good reason why he is making that change, which we
read in the parsha.

21

So when Isaac blesses the wrong son it leads to a lot of heartache and quite the
adventure from Jacob as he runs away. It is of course ironic that Jacob wants the blessing
and birthright to lead his family only to be forced in exile away from them for decades.
Then when he submits to Esau, he gets it all back.
The story though regarding Ephraims future is not quite as clear. In the short run his line
becomes very fruitful, then it is lost and someday it will return again but we are still
waiting for the final parts of that return. The blessing didnt keep Ephraim from nearly
dying out and it hasnt kept Ephraim from enduring almost 3,000 years of exile, and
counting. So why do this? Is there perhaps a deeper prophetic meaning to what Jacob
does, perhaps one that even he is not aware of?
I think at least part of the answer lies in the meaning of the names of Ephraim and
Manasseh, how they were intended for one meaning by their father Joseph but later
turned to mean something else by Abba YHWH. To see why, lets look at what Joseph
said those many years before this scene in Genesis 48:
51

Joseph named the firstborn Manasseh, "For," he said, "Elohim has made me
forget all my trouble and all my father's household." 52 He named the second
1
Ephraim, "For," he said, "Elohim has made me fruitful in the land of my
affliction." (Genesis 41:51-52)
Okay, so Manasseh means to forget and Ephraim means fruitful. This nearly
everyone knows of course. But what sometimes gets missed is the WAY Joseph uses
these names. The first is used to FORGET his troubles and the second to rejoice in his
FRUTFULNESS in exile. Obviously Abba YHWH intends a good purpose for Joseph
being vizier, but thats not the point. The point is instead that while Joseph is meant to
live out his time in Egypt, his sons are NOT meant to be away from their home in
Canaan, later Israel. Instead, they CHOOSE to run away.
But Abba YHWH reverses the order of the meanings, I believe, to impart a special
message to us:
20

"For when I bring them into the land flowing with milk and honey, which I
swore to their fathers, and they have eaten and are satisfied and become
prosperous, then they will turn to other gods and serve them, and spurn Me and
break My covenant. (Deuteronomy 31:20 NAU)
In other words, when they become FRUITFUL (Ephraim) they will FORGET
(Manasseh) the covenant of Abba YHWH! And of course, this is exactly what happened
for the 12 tribes, the Southern Kingdom and the Northern Kingdom, depending on what
part of history we are talking about. They ALL in one form of another FORGOT Abba
YHWH after they became FRUITFUL or prosperous.
This is also why, in another place, Abba YHWH promises He wont drive Israels
enemies out right away. He did not want them to be immediately fruitful by taking over

22

vineyards they didnt plant and houses they didnt build. He wanted them to settle
somewhat gradually and EARN their land. He also wanted to give Israel time to prove
she wouldnt be tempted and follow after their pagan neighbors. I think we all know how
that ended up.
Therefore, Ephraims blessing is also a kind of a warning: Dont forget when you are
fruitful. But I think its also a kind of an opportunity to tell us that if we dont forget the
covenant we WILL become fruitful like our father Abraham who kept YHWHs Torah,
statutes and judgments (Genesis 26:5).
And finally, I find it very interesting that Jacob crosses his arms over to switch blessings
on the children rather than simply have them switch positions. Was this to add a bit of
drama to see if Joseph would notice, or was there something else to this act?
Well, it may in fact be one more detail that shows the authentic Egyptian character of this
story. When the Pharaohs are buried, they are placed in a coffin with their arms crossed
as this is the position that is supposed to aid them with blessings in the afterlife. Now
here Jacob crosses his armsafter living in Egypt for 17 years I might addto grant
blessings to his grandsons that he is giving almost on his death bed and one cant help but
wonder if there may be a connection there. I mentioned some weeks back that there have
been scarabsbeetle sculptures on rings and other jewelry used to denote royal approval
or statusthat have been found with Semitic names on them. One of these scarabs,
dating to about 1730 BCE, bears the name YAQUB HUR on it with HUR being a title of
respect like sir, lord, etc.
Want to see it? Go to
http://cojs.org/cojswiki/Jacob_Scarab_Seals%2C_18th_century_BCE.
I should say I dont agree with the way this article endstypical liberal skepticism
doubting the Word, as they say here:
Was the Canaanite king Yqb-HR (Jacob) the Biblical Jacob? Not directly, says
the author. One theory maintains that during the eighth century B.C. the editor of
the Jacob text merged legends surrounding the 18th-century Jacob of Canaan with
the later Hyksos king of the same name, creating the Biblical Jacob.
Yes, its a theory all right, as in a construct without facts. What a shamehere we have
historical reference to a Yaakov of Canaan but NO, even though it dates to precisely the
right time that he lived by simply following the Scripture at its word for when the Exodus
happened and counting backwards, of course it cant be right. I just have to throw up my
hands sometimes and wonder what it is going to take for these doubters to see His hand,
what do you think?

23

But I shouldnt digress too much. My main point is that having two Egyptian scarabs
mentioning a foreigner as a ruler and being done by a non-Egyptian artisan is something
completely matching the Hyksos period and yet completely unthinkable under native
Egyptian rule just a short time later. Time and time again, these details and connections,
large and small, keep validating the Torah record, even a tiny detail like Jacob crossing
his arms.
Getting back to that image again there may still be one more parallel worth looking at,
and it comes from science:
The images on the nasal sides of each retina cross over to the opposite side of the
brain via the optic nerve at the optic chiasm. The temporal images, on the other
hand, stay on the same side. This allows the images from either side of the field
from both eyes to be transmitted to the appropriate side of the brain, combining
the sides together. Beyond the optic chiasm, with crossed and uncrossed fibers,
optic nerves become optic tracts. This allows for parts of both eyes that attend to
the right visual field to be processed in the left visual system in the brain, and vice
versa.-Wikipedia
In other words, what happens on the right side of the brain affects the left side and vice
versa. So if you injure the right side of the brain, your left side could be the one that
suffers. As a result, Jacob crossing his left to his right and his right to his left is a
beautiful image which, when combined with science, shows us that sometimes what we
think we direct for good goes to bad and sometimes, like with Joseph being sold into
slavery, the great evil is turned to Abba YHWHs good purpose.
And that, in the end, may be the greatest message of them all for Ephraims blessing
dont forget, and you will be fruitful. Do forget, and it will be taken from you when you
call your right left and your left right (good evil and evil good).
Im Andrew Gabriel Roth and thats your Torah Thought for the Week!
Next week we will be exploring Shemot, the first parsha for Exodus, 1:1 through 6:1.
Our Haftorah portion will be Yeshayahu (Isaiah) 27:6-28:13 and our Renewed Covenant
reading will be from Yochanan 17:1-26. Stay tuned!

24