Parashat VaYechi

(Genesis 47:28 - 50:26)

Lived: includes the ideas of prospering, thriving, and being revived. 17 more years: the same length as his prior life with Yoseyf. But 17 is also the numeric value of the Hebrew word tov, meaning beneficial and pleasant (as opposed to the “evil” years up to that point, in his estimation). 147 is the value of the Hebrew word for “his flocks”. In verse 27, Israel is now no longer a “he” but a “they”. The tough times turned them into one people again. We continue to see his name going back and forth between Yaaqov and Israel. Here the emphasis is on Yaaqov’s living in Egypt, which is often representative of the world system or the institutional church.

[c. Year 2257 from creation; 1743 B.C.E.]

29. And the days drew near for Israel to die, and he summoned his son Yoseyf and said to him, "If I have now found favor in your eyes, please put your hand under my thigh, and deal with me with kindness and faithfulness: please do not bury me in Egypt;

For Israel to die: When believers had to choose between being part of the Jewish religion or the institutional church of Constantine, the reality of Israel underwent a sort of death, and its identity was "buried" within this "Egypt". The church does not tell us we are Israel unless they mean it as a "spiritualized" replacement of the literal descendants of Yaaqov. Under my thigh: where he had been smitten by the angel when he was named Israel, and a euphemism for the place of the sign of the covenant, circumcision, because this affects all his progeny. He speaks here as Israel, not Yaaqov. The dying “seed” of Israel had to be planted back in its own soil to anchor a place for his descendants to grow back, "resurrected", and bear fruit.

To Yaaqov, Goshen was the finest land in the world. But the spiritual man Israel’s only wish is to go to his true home. It is not fitting for Israel to remain buried in another land. He must remain identified with his fathers. Since Yoseyf has not used his position only for his own advantage, but has established the precedent of using his power and authority to care for the flocks, Yaaqov recognizes that Yoseyf is the shepherd of the nation in his generation, and looks to him to ensure that Israel is brought back to the Land. Yoseyf is thus responsible for safeguarding the inheritance entrusted to him. Yoseyf, the dreamer who comes forward as Israel's true leader, sustains the whole nation of Israel. In a way this took place during Yehudah's return to the Land, brought about by the aid of Britain, which many consider a part of Efrayim. But Efrayim (Yoseyf's son) will be used to bring the remainder back as well. While we are in "Egypt", we too are called to "live as aliens and sojourners" (1 Keyfa/Peter 2:11; Matt. 6:21). The Church was only a temporary lodging place along the way. When we are finally dead to self, YHWH will bring us back to where we truly belong. This sentiment is still strong among modern Jews who, if they can afford it, have their bodies flown back to the Land to be buried, even if they live out their whole lives outside the Land, so that they will be near their ancestors when resurrected.

Swear: from the root word, "seven", a number signifying completeness. It even suggests that one might have repeated the promise seven times as the formula for the oath. A cuneiform letter from Qatna, Syria’s prince Akizzi to Pharaoh (probably Akhenaten) says, “I fall at the feet of my master…seven times.” This shows how important this matter was to him. One who swears is saying he will never be complete until he keeps his oath—that is, fulfills the word that he sent out from himself. Bowed down: in fulfillment of another part of Yoseyf’s dream. Why didn’t he ask Reuven or Yehudah to be responsible for taking him back? Because he recognized that Yoseyf alone had power and authority to do so. Again the rabbis are recognizing that they cannot live in the Land without enemies unless they have assistance from the House of Yoseyf (Ovadyah 18), and are even realizing that Yoseyf has been hidden in the Church all this time.

CHAPTER 48

These things: or, these promises (47:31). YHWH had promised to bring Yaaqov back into the Land (28:13-15), and he recognized Yoseyf as His agent. Sick: or, growing weaker. Yoseyf assumed he could be on his deathbed. We do not know how often Yoseyf could see his father after he moved to Goshen, because Yoseyf himself was very busy with administrative duties even after the famine, and would not have lived in Goshen. If he had tried to move to Goshen, Pharaoh might have attacked his whole family. So for the sake of his brothers, he remains in captivity. These two sons were at least 19 or 20 years old by this time. This is the first time we are told that Yaaqov actually met them.

It does not say who told him; perhaps it was YHWH. Summoned all his strength: lit., strengthened himself, or conquered himself. This was in honor of his son, the ruler, but also in honor of what he was to become as the firstborn patriarch of Israel. Since YHWH had promised the Land to his descendants, when Menashe and Efrayim arrived, he knew it was time to set things in order. Yoseyf’s return gave him strength. But “sat up on the bed” could also mean “sat up in his coffin”. (Used this way in 2 Shmuel 3:13; compare Yehezqel 37:10) “Yaaqov” is often a prophetic way of referring to Yehudah after the kingdom was divided. Indeed, when the House of Yoseyf returns after being cast away (as Yoseyf was), the news will strengthen Yehudah and bring them “life from the dead”. (Rom. 11:15) Orthodox Yehudah today is already beginning to say, “Why not let those who clearly are sons of Menashe return to the Land, even if they believe Yahshua is the Messiah, when they are so obviously more Torah-observant than many Jews born in the Land?”

He recounts to Yoseyf what Pharaoh was hoping to hear—what YHWH has done for him—for the next generation that needs to hear of it is present, so they will not be robbed of their heritage, having grown up in an entirely Egyptian context. He is reminding them of who they really are and where they came from. In the Torah, the name "El Shaddai" is only used by the patriarchs, and only when it has something to do with the continuation of the family line. The term itself seems related to the word for "breast", and thus notes YHWH as the true provider of fertility (v. 4), as well as suggesting a "mother's" concern for her children. Luz: the place later known as Beyth-El.

He gave Yaaqov the same promise He had given his ancestors. Fruitful: related to Efrayim's name. Multiply you: increase or make great. He would multiply the house of Israel (by mixing them with many nations, Hoshea 7:8, which was the key to the redemption of the latter) just as He had multipied grain in Egypt. This was also the first commandment given after Creation, so we can see YHWH perpetuating His re-creation in a fallen world as the entity of Israel is strengthened.

Those whose names mean“doubly fruitful” and “paying a debt off so it can be forgotten” are now standing before the one who thought their father had died without offspring. So all is now resolved, not only for Yaaqov, but for his descendants, and, indirectly, the whole world. Re'uven and Shim'on, chronologically his eldest, are like "branches broken off" so that Yoseyf could be grafted in their place. (Compare Romans 11:19.) This gives Yaaqov thirteen heirs, making it possible for various listings for different purposes to leave out one or another of the sons. Israel’s firstborn are not the same as Yaaqov’s firstborn. Yoseyf’s sons are not only made tribal heads, but are placed above all his other brothers, leaving no doubt as to who is head of the next generation, even if Yoseyf himself should die. This double portion of inheritance given to Yoseyf identified the birthright as Yoseyf's rather than Re'uven's (49:4, 26) as the firstborn of Rakhel, the wife of promise (46:19), giving Yoseyf double or triple honor. Yoseyf holds the right of spiritual priesthood, and Yehudah the earthly promise of a throne (1 Chron. 5:1-2). Shim'on was Yaaqov's second son, but one that had made him ashamed. (49:5) Yahshua's parable (Matt. 21:33-43) wherein the kingdom is taken from unwise stewards and given to another nation that would bear fruit (related to the term Efrayim) is reminiscent of this transfer of birthright. Efrayim is listed first here (even before Yaaqov explains why), though he is the younger son. The Levites were later substituted for the firstborn of every family in Israel, but this in itself tells us that Yoseyf and his family already carry a certain responsibility to be priests to the rest.

The name of their brothers: We are never told whether Yoseyf had any additional children, but they would then fall under one of these two tribes. Indeed, the whole northern kingdom of Israel came to be known as Efrayim because the man to whom the kingdom (except for two tribes) was given by YHWH came from this tribe. Thus all who are returning to YHWH and His Torah from among the "Gentiles" through Yahshua receive our inheritance under Efrayim's name, though this verse leaves room for some to in some sense come in under Menashe. At least one tribe in India makes this claim.

When he heard that Yoseyf's son was named Efrayim, he recalled that Rakhel's fruitfulness (efrath) had never been completed--there was still a "ways to go". He had never received the fullness of the promise yet. It was as if his story has ended when she died, and he “shut down”. But now that he hears that the name of one of her grandsons has a related name, his spirit revived (he is again acting as Israel, v. 8), because it was as if she were alive again, and he realizes that she has achieved fruitfulness after all. By falling into the ground and dying, her fruitfulness doubled, because she made room for this "doubly fruitful" son. By adopting Yoseyf's sons as his own (v. 5, 12), he made Rakhel "more fruitful", fulfilling her request that YHWH might add to her. These were not sons of Egypt, but of his beloved wife! He could raise them as Hebrews, teaching them the heritage Yoseyf had "forgotten" (41:51). Thus he could bypass the problem of Yoseyf's having married a pagan woman. Thus, in a sense, Yoseyf is no longer their father, but Yaaqov is. Beyth-Lekhem ("House of Bread") was where the Messiah, the Seed of the woman and the "Bread of Life", would later be born (Micha 5:2)--the ultimate fruitfulness of Yaaqov. Yaaqov knew his family had not yet arrived at being either a "house" (temple) or "one bread". But the process of going on to fruitfulness would be resumed by his descendants, who, though scattered among the nations, would turn around and start walking on the Way (Acts 9:2; 19:9. 23; 24:14) and become a congregation that would be called "one bread" (1 Cor. 10:17) and one house (1 Keyfa/Peter 2:5). Like Rakhel, Messiah's life was cut short, yet in a roundabout way he too would "see his descendants and be satisfied". (Yeshayahu/Isaiah 53:8-54:4)

Someone of his age can easily forget what took place a minute ago, while he can easily remember events from many years past (v. 7). He had already been prophesying about Yoseyf's sons, but now he dimly sees them (or in some way perceives their presence) across the room (v. 10). After speaking of what they would become, he saw them physically but did not recognize them, as they may have looked like Egyptians. Likewise, many in Yehudah who are senstive to YHWH's promises realize that Yoseyf's sons must soon be brought back from among the Gentiles, but when they see us--with tzitziyoth and beards, being Torah-observant and yet not Jews--they are at a loss to know how to categorize us, because we believe in Yahshua yet are not like the Christians they have always seen. They say, "What kind of people are these?"

What Yoseyf told his father is exactly what Yaaqov had told Esau (33:5), and he identified them as his children both there and here. Yoseyf was present when he said that, and this would bring back the memory of old times they spent together during a dangerous time that must have created an indelible bond between them. The question "Who are these?" (Mi eleh?) This becomes sort of a title for the descendants of Yaaqov. When the same question is asked in Yeshayahu (Isa.) 60:8ff, the coastlands (often a synonym for the Gentiles) are linked with bringing his children back home. Israel could bless them in a way Yoseyf could not.

Could not see: just as when Yitzhaq’s two sons came before him for a blessing. (ch. 27) Yaaqov was embraced by Lavan (symbolic of the Church) and Esau (symbolic of the evil inclination), but did not embrace them back (Eccles. 3:5); Yoseyf’s sons are the only people ever recorded as being embraced by Israel (not even Yoseyf himself in these specific terms), so it is very significant. Many people may wish to embrace us—take us in their arms as if their own possession—but we must be very careful who we embrace back, especially if they reject what YHWH is doing in us.

Twice Yaaqov has already “died”, thinking his life was over, never imagining he would see anything pleasant again. Pain and mourning are appropriate for a season, but if we embrace them, they will not just go away, but will start to define us. We have to deliberately let them go and even chase them away when that season is past. This applies not just to deceased relatives but also to people who are not yet dead but no longer need to have input in our lives or ideas that were once precious to us, but are now shown to be inadequate if not completely wrong, though they strengthened us at one time. He saw them in a deeper way, as a prophet sees, though his natural vision was dim. The same scenario will be repeated: The returning sons of his bereavement (Rakhel and Yoseyf's sons?) will surprise him again, since though they appeared lost, they will hurry back from all directions to rescue Yerushalayim from oppressors who seem to be decimating it, and there will not be enough room for them! (Yeshayahu 49:17-26)

Knees: symbol of adoption and blessing (the word for blessing is related to "knees"). It is as if he was "giving birth to them" and then presenting them to his father as his own, as Yaaqov's two maidservants had done for his primary wives. He was "giving him more offspring". Just after "restoring Rakhel" (v. 7) through making his grandson represent her, Yaaqov bows again to Yoseyf, “along with his mother”. (37:9ff)

The firstborn must be on the right to receive the blessing.

Put out: or "sent forth his right hand". This is a picture of the kinsman redeemer, Yahshua, who is called YHWH's right hand, being sent out to Efrayim's descendants to bring them back to the covenant, even though out of reach and not seemingly deserving of it.

He blessed Yoseyf, but his hands were still on the heads of Yoseyf's sons. Thus he blessed Yoseyf by blessing them. Indeed, the greatest blessing any parent can have is children who walk in Torah, though they themselves may not like this. The Torah even hints that there may be a place in the Kingdom for even less-than-observant parents because of their children who do obey YHWH.

Proliferate: or spawn—and fish have many offspring very quickly. In the midst of the earth: or, within the Land. Fish multiplying on land? Eretz Israel, located where three continents converge (the center of the world), has an inland sea (Galilee/Kinnereth) where two fish were later multiplied (Yochanan/John 6:26ff), with twelve basketsful left over (enough for all 12 tribes), setting the stage for Matt. 4:19 and the 12 disciples being distributed so that the "lost sheep of the House of Israel" (Matt. 10:6, 23), the tribes initially dispersed by a king from Efrayim (1 Kgs. 11:26-40), could be restored. This messenger (or “angel”) was the one who had changed Yaaqov's name long before YHWH had recognized his new name. But here he is actually called a kinsman-redeemer (go'el). The "Messenger (of) YHWH" is the Father's "Word" who fully represents Him in every way. So a messenger who also redeems can certainly apply to Yahshua, the "Messiah ben Yoseyf", and indeed Yahshua has directly cared for Efrayim and Menashe. But there were other messengers who redeemed Yaaqov at different stages in his life. He saw messengers on the stairway in his dream, and they were his priestly descendants, who certainly made atonement for him as well. Hoshea 12:4 identifies the “man” with whom he wrestled at the Yabboq as a “messenger”. The last messenger he encountered was here in verse 2, telling him that Yoseyf had returned. Each of them redeemed him from a different evil, as any message tha is truly in season will. Redemption is ont a one-step thing, for YHWH wants to deal with many things in our lives, and the blessing comes if we receive and respond to the message. May they be called by my name: after Shlomo's kingdom split, only the northern kingdom (nicknamed Efrayim because its leader in secession was from this tribe) was called "Israel". Efrayim and Menashe thus carry the name of Israel, since the actual kingdom was given to Yarav'am, while the throne was left with Yehudah. (1 Chron. 5:1-2) Thus until all the tribes are back together, the king and kingdom are separated, though Efrayim has recognized Yahshua as their king. Efrayim is also the one proclaiming the restoration of YHWH's name to usage in our day. And the name of my ancestors: This is more than he did for any of his own direct sons. He saw that the contention that had caused him so much sorrow in his own sons was not present in these two. And unlike Esau, the elder who also lost the birthright to the younger, Menashe did not complain. These sons accepted their lot as YHWH's will, so he saw that all was right and he blessed them. But all that they knew was Egypt, so he placed the names of the patriarchs on them so they would identify more knowingly with their true heritage. And we, too, as their descendants, who live in the midst of Christianity, which, like Egypt, is full of idolatry and is all about “when you die”, are being brought back to an awareness of the heritage that Yahshua really lived, for he was never a Christian.

In fact, later, under Torah, this would be wrong (Deut. 21:15-17), but at this point Yaaqov had a prophetic purpose in it.

Sometimes his opinion is respected and his own name is mentioned with Efrayim’s (i.e., counting Menashe as Yoseyf) in the lists of the tribes, but in other cases Menashe’s and Yoseyf’s are listed (counting Efrayim as Yoseyf), following Israel’s decision. In regard to the sons of Yaaqov, Efrayim is first (for he is the one who drove the northern kingdom into exile. In regard to the sons of Yoseyf, Menashe is the firstborn, and seems to be the one called to remove the corruption from and restor the northern kingdom.

Younger...greater: even as it had taken place for Yaaqov. Fullness of the nations (or Gentiles): Is this really a curse or a blessing? YHWH does not allow us to be poisoned until He has already administered the antidote. Paul clarifies this mystery in Romans 11:13ff. First he clarifies who these “Gentiles” are. They are not just any pagans, but those who are grafted back into the root of Israel. A partial blindness would remain over all Israel until Efrayim came back into the covenant. Though Efrayim mixed with the nations in direct disobedience to Deut. 7:3, thus in essence becoming Gentiles, YHWH turned even this around for the salvation of the world—much like Yoseyf's imprisonment. And in even a greater way than when Yoseyf was reunited with his father and brothers, when the "sons of Elohim" (Hos. 1:10-11, but also an alternate reading of the "sons of Israel" in Deut. 32:8) are revealed for who they really are, they will turn out, for the most part, to be descendants in part of this most numerous tribe, and when we understand that we are “the lost sheep of Israel” (Mat. 10:6; 15:24; Yoch. 10) and truly walk in the covenant, the result will be like "life from the dead" for the “natural branches”—the Jews, who have held more fast to the covenant all along. But Paul reminds us that though our part in the restoratin of Israel is indispensable, it does not place us above the Jews in the Kingdom; it is still all about the unification of all Israel. (Compare Yirmeyahu/Jer. 50:4ff.) This is beginning to take place today, and simultaneously Orthodox Yehudah is indeed also beginning to recognize Yahshua as Messiah—something that “Jews for Jesus” could never accomplish.

By you shall Israel invoke blessing: And so we do each Sabbath, and whoever does so is proving to be Israel. Here he is finally using the term Israel to refer not to himself but to his progeny, realizing that it is not just him, but a whole nation. It took 17 years in an idolatrous context to recognize that it is about more than himself.

This promise was just given to Israel by YHWH, and he passes it on to Yoseyf, and apparently to Yoseyf's descendants as well as a standing promise to our day. Yehudah has returned, but Yoseyf has not yet.

"Spur of land": Heb., sh'khem. He actually bought some land near the city of Sh’khem from Khamor, and Yoseyf’s bones would later be buried right there. (Yehoshua 24:32; see note on 50:25). Yahshua went looking for His “Bride” from among Yoseyf’s descendants at the well right at this spot. (Yochanan 4:5) Sh’khem means "shoulder" or "the part of the back that supports weight"—what the yoke touches. So the blessing conferred on his descendants is to “bear one another’s burdens”, as Yoseyf was already doing for his brothers. The gem representing Yoseyf's tribe on the High Priest's breastplate (onyx) is the same stone set in the shoulder-pieces that supported the names of all 12 tribes when he appeared before YHWH on Yom Kippur. Sword and bow: or, possibly, knife and trap—the very methods used when the city was taken through the weakening effects of circumcision. Yaaqov himself did not take it, but his two sons Shim'on and Levi did. (Chapter 34; see 49:5) Undoubtedly they, too, are the “weapons” being referred to here. Though the city is right on the border between the tribal lands of Efrayim and Menashe, it is actually a Levitical city, and ironically enough, a city of refuge, where one goes to avoid being killed!

CHAPTER 49

Days to come: literally, later days, or, the end of days. The term here for “gather” is related to Yoseyf’s name. Befall: meet or encounter; the same Hebrew term used for “summon” here as well, which most basically means to call. This reminds us that although what he is to tell them is prophetic, it is not so much a promise as a beckoning to become what he has recognized as already potential in each one.

The reason he repeats the summons after what he says in verse 1 is that Yaaqov’s descendants must also be assembled together again in the latter days. This call is therefore even more for us than it was for his immediate children, as for the most part we are still only living as sons of Yaaqov, that is, the fleshly man, when we need to be reminded of who our ancestor truly became and what he has to say to us today. “Assemble” here can have the sense of gathering in one’s arms, and is the root word for “qibbutz” (a collective settlement). When we gather with our brothers, we are far better able to hear what YHWH wants for us than when we approach Him merely alone. Each of the tribes has a different calling, but all are sons of Israel.

Beginning: i.e., the first evidence.

Boiling: or frothing, unbridled. Though he had trememndous potential (v. 3), it did not matter, because he was unfaithful; he forfeited the birthright. His lack of self-control was evidenced by the fact that he took his father's own concubine for himself. He would not make a trustworthy leader for Israel. We need to assess where we are unstable, and turn to the opposite, faithfulness, which in Hebrew includes the sense of fostering as a parent and nurturing as to build up. He blew it; now all his strengths mean little. Herein is a strong warning for us. Sometimes one mistake can ruin a whole lifetime—especially since his father waited until his deathbed to even confront him about it. He had let it turn into bitterness against his son, so what he has for him is essentially a curse, not a blessing. But Re’uven should have repented and made whatever reparations he could long before this as well, though he did not have the benefit our later generations had with the full Torah to provide specific commands not just to honor one’s father (Ex. 20:12) but not to uncover the nakedness of his father’s wife. (Lev. 18:8) To some extent he was left to operate according to his own feelings and morals. How much higher the standard is for us! Yet some things should have been self-evident even then, with the history of Noakh’s curse on Kanaan for a similar act. The house rules of the community are meant to build additional fences to keep us from even coming close to violating the Torah. In addition to all his research on the movements of the tribes of Israel throughout history, Steve Collins has based his conclusions about who they are today on this chapter in particular. He suggests that France—a nation known for its strong emphasis on emotion and passion—may be the chief embodiment of this tribe today.

Brothers: or comrades. I.e., they are two of a kind, to a greater extent than the rest of his sons (all of whom were brothers in a more general sense). They had the same lack of hesitancy when it came to shedding blood. Violence: Heb., hamas.

Do not let my spirit be united: I.e., I had no part in their plan. This may be a play on Levi's name, which means "joined". But the word for “secret counsel” here is also often used for the deeper meaning of Scripture. Since both Yaaqov and Israel were speaking here (v. 2), YHWH only honored part of his curse. In self-will they hamstrung a bull: or, they lamed an ox with pleasure—suggesting they enjoyed bloodletting a little too much—though we must remember that Yaaqov was on the other extreme, having never killed anyone (unlike Avraham), and more passive than he should have b een. He still did not recognize that other Kanaanites had stayed out of their way because of the strength these two sons manifested. This laming may have been another event not detailed elsewhere, but possibly another idiomatic reference to their killing Sh’khem’s king Khamor.

Cruel: or extreme, excessive. These two were like chemicals that cannot be allowed to mix, for they are too explosive. As long as they were together, there was bloodshed. (The rabbis list many other such actions perpetrated by this team.) Thus neither of them had tribal lands, but only cities. But all of Israel needed their side of the truth (34:31), only not in so high a concentration. The inheritance of Shim'on was encapsulated within Yehudah’s, but this not only meant Yehudah could keep them in check; Yehudah also needed them to defend its unusually-large territory. (Y’hoshua 19:9) The Levites were scattered to all the tribal lands. Yet this way they ended up being of much benefit just as salt is much better when spread out than when concentrated in one place. They provided priests for each city until the Temple was designated as the only place for sacrifice. Levitical priests were not to go to war, yet their tasks were often described in military terms; their war was spiritual, though they were also charged with the task of defending the sanctity of the Temple, and might have to kill someone who was trying to violate it. Tradition says the reparation for this curse came with Pin'has, the grandson of Aharon, who warded off another curse by standing up for purity in the worship of YHWH (Numbers 25:7). YHWH made an eternal covenant with his family (of the tribe of Levi) for his zealous act of faithfulness. Levi's lot continued to be shedding blood and wielding knives, because this is the way he was inclined, but YHWH focused it in a beneficial way and used it for the sake of atonement, not revenge. Re’uven, too, may have been able to turn his negative traits toward a positive purpose. Collins has found evidence that a large contingent mainly of Shim’onites defected from Israel and went to what is now Ireland after the incident of Korach under Moshe (which may be where the concept of the “fighting Irish” first originated), and that others later became some of the Sea Peoples and Spartans.

Praise you: an allusion to his name, which actually comes from the root word "to throw" (yadah); while the word for sin actually means "missing the mark", Yehudah has helped cast us toward the target, especially through Yahshua. King David and the ultimate conqueror, the Messiah, who delivered us all from our real enemies, descended from Yehudah. The deeper root for yadah is yad, or "hand". We praise YHWH both by raising our hands in worship, lifting holy hands to show that we are coming with pure motives, and by what we set our hands to accomplish. But it can also mean “to cast off”, and that was done to both Yahshua and the tribe of Yehudah.

Yahshua is called the Lion of the Tribe of Yehudah. (Rev. 5:5) Long before his time this was commonly understood to be a reference to the Messiah, so this iconography is well-founded, and probably rooted right in this verse. Yet few notice that this lion is a lively cub, not a full-grown lion, which tends to be lazy, leaving the hunting to its females if he possibly can--though one still would not want to get in its way.

Shiloh: possibly, “Him to whom it belongs”. The Aramaic targum says this is a reference to the Messiah. Though it was delayed ten generations because of Yehudah's incest (Deut. 23:2), YHWH promised the tenth (David) that his throne would be established forever. He may have no dynasty today, but the heir to his throne is on a long journey and will come back soon to claim it. Numerous rabbinic texts identify this passage as Messianic. Though there was no king in Israel during the Babylonian exile, they were still allowed to enforce their own laws, but when the Romans took away the Sanhedrin's legal right to adjudicate capital offenses around A.D. 7, a great lament went up in Jerusalem since the scepter, by definition, HAD departed, and Messiah had not come. But, unknown to them, there was a lad growing up in Galilee who was qualified to fill the role. He had come in time! He passed the "scepter"--the "keys of the Kingdom" to bind and loose (make rulings on Torah)--on to his students. Between his feet: The scepter of the kings of Judah bore the "star of David", as it appears on the tip of the pomegranate. Stars were created, in part, to serve as signs. (1:14) The planets Jupiter (Tzedeq, or righteousness, and associated with the birth of kings) and Venus (the mother) came to conjunction in 3 B.C. would have been seen as a "star rising from Yaaqov, a scepter out of Israel" (Num. 24:17). Jupiter travels more slowly than the earth, so it appeared to go backwards, stop in the constellation of the virgin, then come back to a second conjunction 10 months later, when the magi saw His star again. (Mat. 2:10) This time it was in the constellation Leo (the Lion), and right beside the star Regulus (the ruler, or lawgiver)—which represents the lion's front feet! (John Mosely, Griffith Observatory; Avi Ben Mordechai) Lawgiver: In this context this translation is appropriate, but at root the word means “to engrave or inscribe”. So though Yehudah is clearly the ruling tribe, it is also the tribe of the scribes—those who carve out in letters the laws that YHWH gives. The human king establishes the laws on earth as well. But in the absence of a visible throne, Yehudah is the tribe that has been responsible for keeping the Torah intact, and it has not departed from existence. Shiloh has long been seen in rabbinic tradition as a name for the Messiah. But there are four different spellings in Scripture for Shiloh. The way it is spelled in Yirmiyahu 7:12 et al does suggest “him to whom it belongs”, but here it appears to stem from shalah, which means "rest", probably linked with the Tabernacle’s resting place. (Psalm 95:11; compare Heb. 4:11) However, this Shiloh (which did not yet exist in Yaaqov’s day) is in Efrayim’s territory—a strong hint that until Yehudah and Efrayim are worshipping together, the Messiah’s Kingdom (the ultimate time of rest for Israel and the world) cannot come. But shalah can mean “at ease” as well, and the time the royal line overtly reached its termination was when King Tzidqiyahu was exiled to Babylon, where Yehudah came to be so much at ease that most did not want to return home when the corrective sentence was up. Many who did also retained Babylon’s superstitions like not speaking the names of their deities. The same is being repeated in our own day, when there is more of Yehudah in the U.S. than in the Land, and here they are tranquilized; the fight has been taken out of them. Even in the Land most settle for peace rather than righteousness and justice. There cannot be a scepter as long as this attitude remains.

His foal: Targum Onqelos says this refers to the righteous who surround the Messiah as He makes His appearance riding a donkey's colt (cf. Zech. 9:9). Rashi also links it with Judg. 5:10, where Torah scholars ride from town to town on tawny donkeys, "increasing peace in the world" (Aggadah). “Foal” is a masculine word and refers particularly to a donkey in the sense of rising up to bear a burden, whereas the word for “donkey” here is the feminine term, and “colt” is literally “son”, suggesting a possible father-son relationship between two different donkeys. Vine: associated with the righteous (Micha 7:1-2; Judg. 9:12f), and throughout the prophets a symbol of Israel in particular. (Yeshayahu 16:8-9; Yirmeyahu 6:9; 48:32; Y’hezq’el 15, 17, 19; Hoshea 10:1; Yoel 1:7) “The choicest vine” is a phrase that appears again in Yeshayahu 5:2. Yahshua identified Himself as the "true vine". (Yoch. 15:1) Washes his clothing in wine: Targum Onqelos, "Let his raiment be of fine purple", an ancient custom of royalty, apt for the Messiah; Targum Ps.-Jon.: "makes the mountains red with the blood of the slain", i.e., the grapes of wrath, cited in Yeshayahu/Isaiah 63:2; Rev. 14:20. This is a war mode, yet wine symbolizes joy, because it is the wicked He is destroying, and this means His Kingdom can come and true peace can be known on earth.

Literally, dark from wine … white from milk. This explains why a vine could tie a donkey down. One would expect it to easily be able to pull away from it—or, more likely, eat from it! And that seems to be the point. If one has plenty, he can afford to let his donkey eat even from the choice vine. Verse 11 is more like the modern idiom that someone who is extremely wealthy can “bathe in champagne”. I.e., he can brush his teeth with milk! Despite all the flak they have received for it, Yehudah is the wealthiest of the tribes. YHWH has used this, among other purposes, to fund the restoration of the infrastructure of the Land in our own era.

Seashore: the only way this has might have been fulfilled historically is the seashore of Galilee (Yeshayahu 9:1, 2), but by most interpretations, Z'vulun's ancient inheritance was even landlocked, so the final fulfillment (in the latter days) will be all the sweeter for him. According to Y'hezq'el (Ezekiel) 48, every tribe will have a seacoast. A haven for ships: thus extending further in the latter days. But in the meantime, many connect the seafaring nations such as the Netherlands with his descendants. Collins points out that not only is Rotterdam the busiest port in the world, but that the loose lifestyle of Tzidon (: a prominent Phoenician seaport city located in present-day Lebanon) as exemplified in Akhav and Yizevel (who was from there) is especially rampart in the Dutch homeland.

Sheepfolds: or saddlebags; the latter may make more sense in the imagery of a beast of burden.

They preferred to stay in their territory and bear with this its inconveniences because of the advantages they found in it. This is also a reminder that one cannot serve both YHWH and Mammon, and that one becomes a slave to his own comfort if it becomes the chief consideration. This took place with many tribes of Israel during the time of the Judges, because they were willing to allow the Kanaanites to go on living in the Land, and ended up having to give in to their demands. But Yissakhar is strikingly absentr from the list of those tribes that did that. So there must be another meaning intended here. Collins sees this as a possible description of Finland, which has been somewhat of a buffer between Sweden and Russia, surviving invasion by both but having its liberties severly restricted by both, having tribute imposed on them as the price of its maintaining some autonomy.

As one of the tribes: Alt., "will avenge his people and unite the tribes of Israel." Some rabbinic writings suggest that this was fulfilled by Shimshon (Samson), who was from the tribe of Dan. YHWH did not allow Israel; to enter the Land until courts were established, and the only way there can be complete justice is when all of Israel is united. Yet this tribe is the only one not named in the listing in the book of Revelation—which in particular speaks of these “latter days” to which Yaaqov is referring. (See notes on vv. 17-18.) Starting from its first colonization of Laish, this tribe has left its name wherever it went, ending up to the greatest degree in the modern nation of Denmark.

Dan...a serpent: rabbinic tradition says he is the progenitor of the Counterfeit Messiah, Armilus. But at this time in Israel’s history, war-horses would make one think of Egypt. If Israel unites (see note on v. 16), Egypt will fall.

In contrast to those who worship the False Messiah, those who faithfully wait a mere seven years longer will enjoy the blessings of true peace when the real Solution to the world's ills, the true Messiah, arrives.

Collins sees the national embodiment of this tribe in latter-day Germany. Besides the reasons he cites, Moshe’s prophecy that the lawgiver (which we have already seen is Yehudah) would be hidden in Gad (Deut. 33;20-21) could be a reference to “Yiddishkeit”, in the era when a huge number of Jews spoke a dialect of German as their primary language.

The imagery sounds like that of a baker. Asher’s territory is fertile, but it will also produce petroleum in the last days (Deut. 33:24), contributing greatly to Israel's wealth. Delicacies: or, luxuries. Collins sees a meantime fulfillment of this in the nation of South Africa with its diamond trade. Indeed, there has been a notable response from that nation to the message of the restoration of the two houses of Israel.

Beautiful sayings: of good news Yeshayahu/Isaiah 52:7; the valley of Gennesaret, in his tribal land, is where the gospel of the Kingdom was first announced. Collins sees the modern embodiment of this tribe to be Sweden.

Branches: literally "daughters"—often an idiom for the suburbs or suburbs around a city, a picture of his possessions expanding. Half of his son Menashe's land spilled across the Yarden River—additional territory outside the Land given to him unrequested since YHWH knew he would need it. But 48:19 links Yoseyf’s other son Efrayim with the part of Israel which will come from among the Gentile nations. Yahshua, the suffering servant Messiah who is often called the "son of Yoseyf", "broke down the wall of partition" between Jews and Gentiles (Ephesians 2:14) because Yoseyf's towns had spread beyond Israel's borders and were sprinkled throughout the Gentile lands. The "stone of Israel" was shepherded from there (alt. reading of v. 24) because YHWH chose living stones from both Jew and Gentile, lost sheep of the House of Israel sought out by the shepherd who was also called Messiah son of Yoseyf.

Arrows: or projectiles of any kind.

Retains its strength: or, remains taut. A slack bow—like a lazy person—accomplishes little. Yoseyf is ready to shoot back when attacked, so he need not run and hide. Menashe descendant Makhir is the only one described in Scripture, other than David, as particularly a “man of war”. (Y’hoshua 17:1) "Arms of his hands" appears to be in an unusual order. A deeper look shows that the root meaning of "agile" here is "bound", and it is YHWH's Word that its to be bound onto our hands. (Deut. 6:8) As the descendants of Yoseyf return to this ritual and the reality it symbolizes, and makes its community tighter, we not only prevent our enemies from hurting us, but set the stage for the Shepherd (who is from Yehudah, not Yoseyf) to come back. Jewish tradition often deduces that there are two Messiahs—the son of David and the “Messiah Ben Yoseyf”—a suffering servant who, like Yoseyf, lays down his life and is trapped among foreigners for the sake of his brothers. Yochanan the Immerser specifically asked Yahshua if he would fulfill only one of these roles or both. (Luqa 7:19ff) Yahshua’s answer is not as clear as one might hope, but this prophecy is specifically about Yoseyf’s tribe. Will it be the one to bring the Shepherd back? Yoseyf has historically allowed the Messiah to shepherd it more than Yehudah has, and when we come back fully into Torah, we will indeed be able to bring him forth for Yehudah as well.

Blessings of the deep: Menashe's borders are on land atop reserves of oil that have heretofore been too deep underground to exploit.

My progenitors: These are indeed the same promises Yitzhaq had given to Yaaqov. So Yoseyf is clearly the one made responsible for the seed, which is still scattered. YHWH Himself says “Efrayim is My firstborn” (Yirmeyahu 31:9), so in some sense he has the right of priesthood for his family, and is thus responsible to bring deliverance to the whole of Israel—and this will not be accomplished by magic, but as we set our hands as Yahshua did to fulfill the prophecies.

In his territory the sanctuary for YHWH's dwelling would be built, with its morning and evening sacrifices, and on his land the Messiah would conquer the evil one. King Sha’ul would be from this tribe. Like a wolf, he had great ability to attack, but when frightened, tended to run away as well. Collins sees a latter-day fulfillment in the land of Norway, with the heavy emphasis its mythology and symbolism places on wolves. Levite Re’uven Prager claims the Ethiopian falashes are from the tribe of Binyamin.

Twelve: literally two and ten, a foreshadowing of the southern and northern kingdoms. This is the first place the tribes of Israel are described in terms of being twelve. His own blessing: like the baker and cupbearer in prison with Yoseyf, Yaaqov has pointed out what is already in each of his children and needs to be fully developed—or, in some cases, overcome. Each has strengths and weaknesses; some need to hear more about one side than the other, but he challenges each to do something about both. Will we outlive the curses? Or will we remain unstable? Even unstable (flowing) water can be a great blessing, being full of energy—or it can take down a whole nation. A serpent can destroy one’s enemies, but if it bites you…! Even the glowing blessings given to Yoseyf are not certain promises, but things the children are to become, expectations to live up to, for which YHWH has given adequate strength to carry through to completion--if we will take them up. We must walk in them if they are to come to pass. He gave parents the ability to bless their children, but the more we receive, the more we are responsible to do. (Luqa 12:48)

30. "in the cave which is in the field of Makhpelah, which is opposite Mamre, in the land of Kanaan—the field which Avraham purchased from Efron the Chittite to be a burial place.

31. "There they buried Avraham and his wife Sarah, and there they buried Yitzhaq and his wife Rivqah, and I buried Leah there.

Leah: He does not say "my wife" as he does for his ancestors; indeed, he only ever calls Rakhel his wife. But here he finally admits in a way that she was his wife, since he chose to be buried with her (and his forefathers) rather than where Rakhel was buried.

33. Then Yaaqov finished giving his sons orders, and he gathered his feet up into the bed; then he expired, and was gathered to his people.

Gathered to his people: Often an idiom for being buried together with them. This did not take place the same day (50:2, 3), but already in his death he now had, along with his ancestors, the common hope of resurrection. When they all awoke, he would be together with them, and he wanted to be buried where they were so that they would be together immediately at that time.

CHAPTER 50

2. And Yoseyf commanded his servants the physicians to embalm his father. So the physicians embalmed Israel.

Embalmed: Egypt's specialty, since they emphasized the afterlife, and wanted the body to remain intact. Literally it says he was “spiced”, bespeaking the heavy gums and resins used to make the cloth strips adhere for the process of mummification. The practice was discontinued in Israel so bodies could decompose more quickly and their bones be put in smaller “tombs” (ossuaries) along with their ancestors' bones (part of the reason for the idiom of being "gathered to one’s people", as in 49:33), rendering it less likely for someone to be ritually defiled by walking over a grave as well as leaving room for more family members to be buried together. Israelites are normally buried the same day as death. In this case, however, Yoseyf did not want to take the easy path and wait a whole year to fulfill his father’s dying wish. He hastened to keep his promise, but the trip to Kanaan (about eleven days by the long route they took) would require preservation of his corpse so he could carry it back to the Land before it began decomposing. So he used the best technology of his day to facilitate this journey. Notice that although Yaaqov died, Israel was preserved.

40 days: The accuracy of this was proven scientifically when modern embalmers used an ancient Egyptian instructional text to muumify a corpse. Forty days is also the length of time we “entomb” our “old man” during the traditional period of t’shuvah (repentance) leading up to Yom Kippur. Thereby we, in a sense, continue to preserve Israel, a holy people Yahshua came to regather for YHWH. (See Yeshayahu 49:6) The additional thirty days may correlate with how long Aharon and Moshe were mourned. (Num. 20:29; Deut. 34:8) But knowing Egypt’s emphasis on remembering the dead, and seeing that Yoseyf was held in high esteem as a Messianic figure there, as well as the symbolism of double completion in seven times ten, it is likely that this whole mourning period of 70 days took place after the embalming was complete.

After being second in command and essentially over everyone else in this house, he still feels he might not find favor with those attached to Pharaoh? Yet even he could not simply go as he pleased, due to the tight chain of command.

Monuments reveal that Egyptian custom forbade mourners, however high their position, from entering the king's presence while their dead remained unburied. They, too, had a concept of ritual impurity, though it was limited to the elite rather than including the common people as in Israel. This is why he could not go directly to Pharaoh himself to request this leave. Dug: Though the cave itself was purchased by Avraham, Yaaqov had buried Leah there and undoubtedly hollowed out his own niche at the same time. This tomb in Hevron, embellished by Herod the Great, is the best-preserved ancient structure in Israel.

Even Pharaoh is admitting that to go to the Land of Israel is an ascent from Egypt. One never descends to the Land of Israel, and especially Yerushalayim, no matter where one is coming from physically. He had no argument against Yoseyf doing this. He understood well the concept of being buried in a tomb one prepared for himself, so Yoseyf had chosen his words (v. 5) wisely. The Pharaohs sometimes began building their tombs while still very young. The focus in Egypt was on death, and Egypt is often symbolic of the Church, where the emphasis is more on Yahshua’s dying for us to give us a place to go when we die than on his resurrection to bring about a physical kingdom in which we live in the Land YHWH promised us.

All of Pharaoh’s servants: does not include his whole armed guard, though he did send a contingent of them along. (v. 9) This royal entourage was more an expression of appreciation for Yoseyf than for Yaaqov as such. The Pharaoh was showing his immense gratitude to Yoseyf while he was still alive rather than waiting for his own death. Yet the Pharaoh himself did not go, possibly because it would be undignified for him to leave his nation for the sake of a Hebrew, and possibly simply to defend his throne.

As Yaaqov "anchored" his descendants' claim to the Land by being buried there, the families and wealth left in Goshen guaranteed to Pharaoh that his right-hand man would indeed return, though Yoseyf had always shown himself loyal, even giving all he had to the houses where he was enslaved and imprisoned, because that was where YHWH had placed him. But children and flocks were exactly what the Pharaoh of the Exodus would try to use to ensure that his slaves would return if they went into the wilderness to worship YHWH. (Ex. 10:24) This Pharaoh might have required it as well since Yoseyf was so valuable to him. His brothers would later prove that they were not ready to return to the Land at this time, for the presence of the Kanaanites would probably prove a stronger influence on them than the Egyptians would, since they were in a separate area more conducive to developing their own culture. But we must be careful lest the things we have invested in the “Egypt” of today—the world system and even the Church from which we are called out—keep us tied to it, especially as regards our children. If we do not divest ourselves of dependence on it while still living in our exile, we will have to keep going back to it. We certainly do not want our children to be so entrenched in it that we would have to leave them behind when it is time to move on, like Lot’s sons-in-law. The first step out is the Sabbath, for it makes us begin to seem foreign to those around us. (Sunday worship goes all the way back beyond Rome to Egypt itself.) It starts loosening us from other attachments, for our children will not be able to go to most events the world schedules on “Saturday” and this will preclude over-involvement in things that are more dedicated to idols than we might initially recognize. (Acts 15:29)

Pharaoh sent an armed escort to make sure no harm befell Yoseyf on the way—and possibly to ensure his return. This is a warning to us as well, for the lands of our exile are blessed chiefly because Yoseyf’s descendants are there, and they may try to hold us back when YHWH says it is time to leave.

Threshing Floor of the Bramble: If they have crossed the Yarden, they are north of the Dead Sea, while the burial plot is due west of the Dead Sea. Thus the threshing floor (atop a hill where wind would carry away the chaff) may have been right along the way--the one at Mt. Moryah, where the Temple would later stand (2 Shmuel 24:18; 1 Chron. 21:20); the "bramble" reminds us of the thicket in which the ram was caught by its horns when Avraham was about to sacrifice Yitzhaq. (22:13) Across the Yarden: when approaching from Egypt via a route that skirted the Dead Sea. Why did they come from this direction? There was a trade route that led directly from Goshen to Hevron! It may have been so they approach by the route Y’hoshua would later take when he brought all their descendants back so that they would have a memory of how to get there, because archaeology shows that along the most direct route there were Egyptian garrisons stationed every two miles! At this time that would not have mattered, but in Moshe’s time it would. Much that occurred in the lives of the patriarchs was later repeated on a larger scale by their descendants, and this is the last precedent Yaaqov set for them in this way. By crossing the Yarden they would also all be re-establishing their identity as Hebrews (“crossers-over from the other side”). Heavy: important or glorious. Note that Yoseyf waited until he was in the Land to do his mourning, because though Egypt had mourned Yaaqov for 70 days, he was not really part of Egypt.

Important: the same word translated "heavy" in v. 10. Meadow: a different root word, but spelled the same as the word for "mourning" used here, so with this ambiguity, "mourning of Egypt" might be the intended sense.

13. namely, they carried his body to the land of Kanaan and buried him in the Cave of Makhpelah, which Avraham had bought from Efron the Chittite (the field used for a burial ground, facing Mamre).

Cave of Makhpelah: at Hevron, 20 miles west of the Dead Sea. Only Yaaqov’s sons went the full distance, leaving the Egyptian entourage to be rejoined later, as Avraham had done when ascending with only Yitzhaq to Mt. Moryah (22:5). Efron’s descendants might have at first feared that this huge company was coming to punish them for his having cheated Avraham out of such a huge sum of money when selling him this field.

15. But when Yoseyf's brothers saw that their father was dead, they said, "What if Yoseyf bears a grudge against us, and decides to pay us back after all for the evil that we did to him?"

They thought he might have only treated them so well for their father’s sake. When Yahshua returns and the house of David mourns for him, his brothers may wonder whether he will want to repay them for piercing him. (Zkh. 12:10) But note that while they had admitted their guilt to one another in front of Yoseyf before they knew who he was, they had never confessed their sin to him, so they still felt their remaining guilt. Though he was their brother, they still did not trust him—an attitude they really had no right to take--and even now they only confess because they think they are in trouble. It may indeed be that he has not actually forgiven them yet, because they are out of order. Yahshua told us the prerequisites for forgiveness in Luqa 17:3ff. In that context he places the responsibility on the one sinned against to show those who wronged him how they have done so, because the easier path of blank-check forgiveness often leaves the door open for the sinner to remain stranded in his sin rather than seeing him through to truly righting the wrong. Repentance means precisely to go in the opposite direction and come back to the proper position one has left. Even this long ago, it seems to have been the Israelite tendency to be slack about this. Yoseyf had done his part well in rebuking them, but they had not taken the next step until now. Confessing is the hardest part, so they even used an intermediary:

Sent a message to: literally "directed" or "laid a charge upon"--the same root word as "gave us orders" in v. 17. The fact that they had to send a message to him shows that they still were not living in the same area as he, so Israel was not truly united.

They apparently concocted this story to add justification to their request; there is no record of them ever having told their father what they had done to Yoseyf. He wept because he realized they still did not believe he would really forgive them. But once forgiveness is asked for and granted, demons have no foothold left, because, as with the sacrifices in the Temple (which never could actually take away sin), the conscience is cleared because atonement (a covering over that part of our history) is provided. (Heb. 9:9-14; 10:4, 22) All he wanted was for them to do the right thing; once they do what they are supposed to be doing, he has no right to hold their past sins against them.

Again they brought his dream to pass. And this was finally the evidence of their repentance.

While on the political level Yoseyf had power to kill them, he knew that vengeance is YHWH’s alone. (Deut. 32:35) YHWH has given Yahshua the right to judge (Yoch. 5:22), but He is the very one who wishes to vindicate us if we will allow Him to. (Romans 8:34)

Meant it for benefit: compare Romans 8:28. Yahshua forgave those who crucified Him, because He knew that this was YHWH’s plan and necessary in order to restore the lost tribes of Israel. (Rom. 11:11-15) Yet still he does not let them imagine that what they did was all right. He does not pretend this was just a youthful mistake; he reminds them that they wanted to kill him, and does a little more teaching (the real point of rebuke) even in the process of forgiving. However merciful YHWH had been, he makes sure they understood that what had been in their hearts was wrong. Even if we might learn wonderful things when YHWH works our bad intentions together for the best, it would have been far better to avoid the wrongdoing in the first place, and we certainly must not repeat it!

Spoke to their hearts: kindly and comfortingly, but the same thing was said when Sh'khem was trying to woo Dinah, so there is a sense of deep intimacy. In uniting Israel’s sons, Yoseyf is "creating a bride" for YHWH. But if this comfort was all they were after, their focus would still be on self. If we do what is right, we will not need to learn from our wrongs.

[c. Year 2311 from creation; 1689 B.C.E.]

22. And Yoseyf remained in Egypt—both he and his father's household. And Yoseyf lived 110 years.

It sounds as if the brothers might all have begun living in close proximity at this point. From an Egyptian perspective, Yoseyf even died in perfection, because some ancient Egyptian writings designate 110 as the perfect age to which one could live—one more or one less would still miss the target. Y’hoshua would also live to the age of 110. What did they have in common? The first Hebrew word with the numerical value of 110 in Scripture is ‘am—the people or the nation as a whole. Both of their lives were about caring for YHWH’s people.

Third generation: a sense of completeness is communicated, which is comparable to Yahshua seeing the fruit of his sufferings and being satisfied (Yeshayahu/Isaiah 53:10-12). But why is Makhir singled out for mention? Because while Efrayim was made Yaaqov’s firstborn (48:6) and Menashe was adopted as his own, those after them were counted Yoseyf’s, and thus Menashe’s firstborn was designated Yoseyf’s firstborn since, to Yoseyf, Menashe remained his firstborn. And Makhir proved worthy of this adoption that guaranteed the rights of the firstborn to him; while other tribes did not drive out all of the inhabitants of Kanaan, and they became thorns in their sides, Makhir did drive all the inhabitants out of the land he was given. (Num. 32:39) We, too, need to drive out anything that wants to live in our “land” but does not belong there, be it a thought, a false doctrine, or an alliance that would inhibit our dedication to YHWH. The double portion promised to Yoseyf was passed on to him; it seems he was given all of the land added, unrequested, to Menashe east of the Yarden River. The firstborn is responsible for the welfare of the whole family; by extension, Makhir was responsible for the spiritual well-being of all Israel. Rulers (scribes or lawgivers, the same word as in 49:10) came from him. (Judges 5:14) He was given Gil’ad and Bashan because he was a man of war. (Y’hoshua 17:1) These are borderlands through which any enemies wanting to attack Israel from the north or northeast have to pass first. Dan is at the northern end of Bashan, and it is on the only route through which the armies of Assyria and later Babylon could enter the Land. And Bashan is the Golan Heights, a sparsely-populated area mostly devoted to military preparedness again today. It is awaiting the tribe of Menashe’s return to fill it.

This applies to their descendants as well. This is the first time all three patriarchs are listed together.

Bones: or members of my body: i.e., the house of Israel (whose leader is Efrayim, Yoseyf's designated firstborn) who are in other lands and were dead to the fact that they were Israel until they began to "hear the shofar" of late. See also Lev. 23:30. Moshe brought his bones out from Egypt, and Y’hoshua finally honored Yoseyf's request, burying him in Sh'khem (Yehoshua 24:32; cf. Gen. 48:22) Visit: "Pay attention to", or "muster", "count", or "review as troops"--He would not lose track of Yoseyf's dried-up bones, but would raise them back up into a mighty, vast army (Y'chezq'el/Ezekiel 37)!

Such an ending to the book of beginnings can only mean that the story is not finished; there is more to come. Indeed, Yoseyf cannot remain dead in Egypt! Both Yaaqov and Yoseyf were embalmed, so if their bodies can be discovered, there may be tissue left, as has been found in many mummies, on which DNA tests could be carried out, putting an end to questions about who their descendants are, just as there has been a test developed to tell who are the sons of Aharon the high priest. The book of Exodus (12:37; 13:19-20) implies that Yoseyf was buried in Sukkoth. Joseph Good reports that in the site in Egypt thought to be Sukkoth, a mausoleum with twelve niches in it was found, and one whole stone coffin is missing. It may the tomb of the twelve brothers, since it is not stated that any of the others asked to be buried in the Land of Israel as he had. It would have been very heavy, but they did not want to be defiled by his corpse, so they took the entire coffin. The rest of the people remained in Goshen to develop into a unique nation and one ready to dispossess the Land YHWH wanted as His own. When we succeed in being not just benefactors to Yehudah, but true brothers, to Yehudah, Yoseyf’s descendants can again be unified with them in the Land. The book of Exodus will show us how.