Last
week we noted that much of what is recounted in our weekly Parashot (plural for
“Parasha”) bears direct relationship to present-day situations and
circumstances, and even to our own lives. Parashat Va’ye'chi, which centers
around Ya'acov's prophetic benedictions over his sons and grandsons, is a good
example of this, as these ‘benedictions’ are much more than mere ‘well wishing’
or ‘ hopes’ directed toward this progeny. The words pronounced by the Patriarch
actually make up the Word of YHVH embossed upon the destiny and life of His
people.
The
Parasha opens with the words, "And Jacob lived (va'ye’chi)
in the land of Egypt
seventeen years…when the time for Israel Israel Egypt
The
second part of verse 29 (ch. 47), where Yaacov addresses his son, bidding him: "put
your hand under my thigh…," takes us all the way back to Avraham and his
servant, who was charged by his master in the same manner (Gen. 24:2). The strength and power of life, represented by the thigh,
finds expression through the hand of another – one who promises to be faithful and
loyal to his oath. Here, this one is Yoseph who promises his father to bury him
with his ancestors in the land
of Yisrael
Ya'acov's heart is thus set at rest, while in the
next episode, sick and nearing death, he starts to confer his blessings.
Yoseph, who is summoned to his bed, brings with him his two sons who end up
being the first ones to receive the blessing. Hence, the sequel of blessings of
the sons of Yisrael starts out with his grandsons, Ephraim, the youngest, and
then on to Menashe. Yeshua's familiar words concerning “the last being first”
and vice versa (ref. Mt. 20:16), are certainly relevant in this instance!
However, Ya'acov does not start blessing Yoseph's sons before he recounts,
albeit in a somewhat modified version, what El Shaddai had said to him in Luz -
Beit El (“...
Be fruitful and multiply; a nation and a company of nations shall proceed from
you, and kings shall come from your body.
The land which I gave Abraham and Isaac I give to you; and to your
descendants after you I give this land," 35:11-12). The words that
Yaacov is about to utter now are based on that auspicious word of long ago.
When blessing the boys, he includes the "fruitfulness" and the
"numerousness," of the roots p.r.h - fruit - and r.b.h
- much, great, plenty.
"A nation - goy - and a company – kahal - of nations – goyim,"
in the original blessing, become now "company - kahal again
- of people” – “amim” (48:4a). We shall soon see how these two
terms, "goy" and "am," are dispensed between the two
grandsons. "Kings shall come forth from you" in the original is omitted
entirely, and rightly so, because Yoseph's sons were not to be the recipients
of the kingly portion. The final part of the original blessing had to do with
the Land. In the episode at hand Ya'acov qualifies the original word “land”
with the words "an everlasting possession” – “achuzat
olam" (v. 4b). Achuza,
(“possession”), is from the root a.ch.z (alef, chet, zayin), meaning “to grasp,
take hold, possess.” Being in exile, Ya'acov chooses words
that would be powerfully imprinted upon the minds of his listeners. Without repose,
he adopts his two grandsons (ref. 48:5), in order to ensure that the promises
just given will be fulfilled down through their successive generations. He then
goes on to say to Yoseph, "but your offspring that have been born after
them shall be yours" (48: 6). "Offspring" here is "moledet,"
of the root y.l.d (yod, lamed, dalet)
“to give birth” or
“beget.” Hence, most times
"moledet" is used in a sense of “biological family." This
was the term used when Avraham was told to leave his "family" (Gen.
12:1). In B’resheet 31:13, the angel of Elohim told Ya'acov to go back to the
“land of his ‘moledet.’" Ya'acov
had just talked about the "achuzat olam" which was promised to his
progeny. The mention of "moledet" may be one more reminder, given the
circumstances, of what is no doubt an important issue with which he wishes to
inculcate his posterity.
It
was after the scene of blessings and promises granted to Ya'acov in Beit El-Luz
that Rachel gave birth to Binyamin, in Ephrata, on the road to Beith Lechem, which
is where she also died. Although at the moment Ya'acov is engaged in matters of
great import, pertaining to the future of the Nation, he is clearly compelled
to pause and allow the whole sad episode to engulf him all over again, and thus
makes mention of it. Incidentally, the literal meaning of "Ephratah"
is "toward Ephrat." "Ephrat" shares the root
of “fruitfulness” with “Ephraim.” According to Ya'acov's words here (48:7, and
Micha 5:2), Ephrat and Beit Lechem are synonymous.
All
during this time, while Ya'acov is adopting Yoseph's two sons, he is not aware
of their presence in the room (being extremely nearsighted). Upon realizing
that Ephraim and Menashe are present, Yisrael says to Yoseph, "I never
expected to see your face, and behold, Elohim has let me see your seed as
well" (v. 11 italics added). "Expected" here is "pilalti."
The root is p.l.l (pey, lamed, lamed), with its primal meaning being “to intervene,
interpose, or arbitrate,” and by implication, “to judge,”
thus giving rise to "hitpalel," which is “to pray” and
to "tfila" – “prayer,” (e.g. 1 Sam. 1:10, 12, 26, 27;
2:1). The usage of it here, as "expect," is the only one of its kind
in the entire Tanach. Ya'acov had so completely given up any hope of seeing his
son that, according to his own admittance, he did not intercede or pray
on his behalf, since his only 'judgement' of the matter was that Yoseph
had departed this life.
Ya'acov
blesses the lads while crossing his arms over them (48:14). The verb used there
– “sikel” - originates from the root s.ch.l (sin, chaf, lamed) which
means, “to understand, succeed, instruction,” being indicative
of the far-reaching implications that this action was to have in the future. The
essence of the blessing is put in a few words, "…may my name
("shem") and the name of my fathers… be named in them" (v. 16).
Yisrael is conferring upon his ‘adopted sons’ the blessings and promises given
to Avraham, Yitzchak, and to himself, which in this context are tantamount to
the "name" he wishes to bestow upon them. Thus the blessings
constitute an all-powerful 'stamp,' a "name" embossed, as it were,
upon the lads and upon their posterity. The Patriarch goes on to pronounce the
following: "And may they grow into a multitude in the midst of the earth"
(v. 16). The original wording for "grow into a multitude"- va'yidgu"-
is a verb which appears nowhere else and means, "they will become fish,"
referring to that creature's rate of breeding. The use of this unusual verb is
designed to call attention to the blessing, and to this specific detail. When
Yoseph expresses disapproval of his father's birth order ‘confusion,’ the
latter explains his action, telling his bewildered son that Menashe will be a
"people" ("am"), echoing the terminology he used above; but
that Ephraim, now making use of "goy," another of his above-mentioned
terms, will become "the fullness of the gentiles" – or
"m'lo ha'goyim" in Hebrew (ref. vs. 17-19 italics added).
The
Brit Chadasha (New or Renewed Covenant) interprets for us the meaning of
"becoming fish," far beyond a mere numerical property. "Now as
Yeshua was walking by the Sea of Galilee , He
saw two brothers… casting a net into the sea; for they were fishermen. And He
said to them, 'follow me, and I will make you fishers of men'" (Mat.
4:19). Ephraim and Menashe’s descendants had to become ‘fish,’ so that when the
fishermen would be ready to cast their 'gospel nets' there would be a catch out
there (see also Jer. 16:16a). When enough fish fill up the quota (according to
the number determined by their Creator, ref. also Deut. 32:8) - in other words,
when they become "the fullness of the Gentiles" - then "all Israel
The
"one portion (over his brothers)," which Ya'acov grants Yoseph at the
end of this scene (48: 22), is signified by the word "sh'chem,"
meaning a “shoulder,” the specific reference being to the two
‘shoulders’ (mountains) on each side of the city by that name. Thus, Ephraim's
lot includes the 'shoulder' in the form of Grizim, the Mount of the Blessing,
and Menahse's, the other 'shoulder,' Eival, the Mount of Curse.
It
is now time for Ya'acov's twelve sons to receive a word from their father, or
as put by Ya'acov, that which "will befall you in the latter days"
(49:1). This is the first time the expression "latter – end of
- days" - "a'charit ha'yamim" - appears in
the Bible. If compared to the usage of the same term in Isaiah 2:2, it may
relate to a time in which Yisrael's calling as a Nation of Elohim's choosing
will be fulfilled. [1]
Let us pause to examine the root of “a’charit,” being a.ch.r (alef,
chet, resh), from which are derived, “after, last, tomorrow, other, another,” and
also… “achar,” “acharey” or “achoranit” - meaning “behind”
or “backwords.” Thus, when reference is made to “acharit” (the “end”)
there is also a “remez” (hint) to that which was “behind,” that which had
already occurred “beforehand,” indicating a circulatory movement that links the
past to the future – worlds without end (see also Yisha’ya’hu – Isaiah – 46: 9,
10). (In Parashat Lech Lecha – Beresheet 12-17, regarding the root k.d.m – east, antiquity
and forward - we noticed a similar concept of that which is “ahead” being related to that which was.) Just as “kedem”
also stands for “east,” there are several references to “acharon”
(literally “last”) meaning “west” (the “last” – “acharon” – sea is the western
sea in Yisrael that is the Mediterranean, as compared to the eastern sea – the Dead Sea ). In Eeyov (Job) 18:20 we read: “Those in the west – “achronim” last -
are astonished at his day, as those in the east – “kadmonim” earliest ones -
are frightened.” Thus, acharit ha’yamim” – end of days
– conveys to us movement from the east toward the west (remember “acharon” also
meaning “west”), just as was the direction of entering the tabernacle/temple all
the way to the holy of holies which was situated in its western most section.
This directional movement is confirmed by Matthew 24:27: "For
as the lightning comes from the east and flashes to the west, so
also will the coming of the Son of Man be” (italics added).
The
words given to the second and third sons, predicting their dispersion among
their brethren, have amazingly come to pass (ref. 49:7). Following on the heels of that is the word
given to Yehuda (Judah), which starts off with a word play on the meaning of
his name, differing from the original meaning given to him by his mother (ref. Gen.
29:35). The root of the word and its meanings are not clear-cut. It appears to
be yadah (of the root y.d.h., yod, dalet, hey), and is probably related
to the word "yad" - “hand,” and thus means “to cast
(such as in casting a stone or a lot), as well as to “confess or to praise,”
again being connected to the imagery of raised hands. “Your brothers shall praise you - yo'du'cha"
- (v. 8), seems therefore to flow into the next expression, which is "your
hand - yad'cha - shall be on the neck of your enemies" (who, many a time
in the future will turn out to be the descendants of his brothers!). And again,
Yehuda's brothers, according to Ya'acov's prediction, are also destined to
"bow down" before him.” Yes, this son is destined for the "scepter"
(“shevet”), but also for the judicial position, as we see by "me'chokek"
(v. 10), from “chok” – “law or decree,” the root being ch.k.k.
(chet, kof, kof), stemming from a verb which means “to carve” (ref. Is. 22:16)
and “engrave,” and by implication to “enact laws” and thus to “dispense justice.”
But
the predictions concerning Yehuda’s destiny do not stop here! The above
promises are to hold true "until Shilo comes, and to him shall be the
obedience of the peoples" (v. 10). The term Shilo has been interpreted
in many ways; the most likely one is "to whom it belongs." Who
truly is that one, and what is it that belongs to him? Ezekiel 21:27 helps us
clarify what appears here as a mystery.[2] There we find the expression "until He
comes to whom belongs ("asher lo") judgment [or justice]." If we were to read "shilo" as
"sheh'lo," it would convey the same meaning as "asher lo"
in the above, namely "to whom it belongs." In both cases what ‘belongs’
to this one is something which is related to judgment and justice, and of
course, according to our present text also the position of leadership.
The
next part of the blessing (vs.11, 12) with its repeated imagery of wine may be
compared to Isaiah 63:1-3, where there are several references to wine, to its
color, and to the winepress. Once again, there is an allusion to an entity
greater than Yehuda and his natural progeny.
The
word given to Dan contains a reference to the meaning of his name, which is
"judge" (49:16). When it comes to Gad, Ya’acov changes the
meaning of his name. Whereas his mother related the name to "luck" (30:11),
here Ya'acov relates it to “raiding bands,” the verb being, g.d.d
(gimel, dalet, dalet), the original meaning of which is “cutting and making
inroads”. [3] It is
said of Gad that “a troop shall raid him,” but that (literally) “he shall raid
their heel” (49:19 italics added). And of his half brother, Dan, it says
that he will “bite the horses’ heel, so that his rider falls backwards”
(v. 17 italics added). Thus the sons of Yaacov, the one who held the heel at
birth and who followed (all of which are connected to the root a.k.v and hence
to his name), are, or will be, displaying the same ‘a.k.v.’ trait.
Fruitfulness
is alluded to in Yoseph's blessing, as he is twice named here "ben porat,"
literally "son of fruitfulness" (v. 22). The word to Yoseph is
replete with blessings of plenty, fruitfulness, might, prowess, and honor; but
also mentions the hatred which is directed toward him. Yoseph is to be a
"nah'zir" (v. 26) to his brothers (translated “separated from, or
distinguished among his brothers”). A "nah'zir" is one
especially consecrated and dedicated to YHVH. This title can refer to anyone
with a special calling, such as Shimshon (Smason Jud. 13:5), or to a person who
takes upon himself a Nazarite vow (Num. 6:21). The noun of the same root is
“neh’zer,” and means a “crown” and in that way is also connected to the
priesthood (see Ex. 29:6 regarding the priest’s miter). Interestingly, “nah’zir”
is mentioned here in the same breath as the “top of Joseph’s head” (49:26), while
literally calling Yoseph the “crown” of his brothers.
If
the word to Yehuda points so clearly to the Messiah, some of what is being said
to Yoseph, and of him, may also be interpreted as referring to a greater
figure. It is no wonder then that in Jewish tradition, alongside the victorious
Messiah ben David (from Yehuda's house), there is also a Messiah ben Yoseph,
who is in the image of the 'literal' Yoseph, and according to his prophetic blessing
is hated and experiences agony (v. 23), yet is also powerful (v. 24), fruitful
and distinguished.
After
Ya'acov's death, his sons express fear lest their brother Yoseph would take the
opportunity to avenge himself of them. They therefore approach him with a
statement, which their father had supposedly made before he died, asking Yoseph
to forgive them. Not only is there no record of such a statement, there is also
no record of Ya'acov ever finding out what his sons had committed. Upon hearing
these words and the sentiment behind them, "Joseph wept" (ref. 50:17),
calling to mind Yeshua's reaction to the lack of faith and trust displayed by
his closest friends (ref. John 11:35).
With
Parashat Va'ye’chi ("and he lived"), the entire book of B’resheet
comes to a close. "Va’ye'chi," "and he lived," is symbolic
of Elohim’s sovereign intentions regarding the fulfillment of His covenant with
Avraham, Yitzchak, and Ya'acov. Thus, not only do they live on in their seed,
in the next phase of their ‘existence’ they also become numerous, multiplying
in the land of their sojourning.
Notes:
1 Moses on the Witness
Stand, Shlomo Ostrovski, Keren Ahava Meshichit, Jerusalem, 1976, 1999.
2. Ibid
3. The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson,
Publishers, Peabody, Mass., 1979
