RECOGNITION

2. RECOGNITION THE MESSIANIC PROPHECY BIBLE PROJECT http://www.messianicbible.com HEAR O ISRAEL www.hearoisrael.org SHEEPFOLD GLEANINGS WRITTEN BY JULIE PARKER www.sheepfoldgleanings.com MESSIANIC ISRAEL ALLIANCE http://www.messianicisrael.com AZAMRA TORAH FOR OUR TIME – RABBI AVRAHAM GREENBAUM http://www.azamra.org

3. VAYESHEV “And he Settled” TORAH: Genesis: 37:1-40:23 HAFTORAH:  Amos 2:6-3:8 B’RIT CHADASHAH: Matthew 1:1-6, 16-25 All references: The Scripture 1998+ unless otherwise noted

4. HE SETTLED And Yaʽaqoḇ dwelt in the land of his father’s sojournings, in the land of Kenaʽan. (Genesis 37:1) The Hebrew term “Va‟yeshev” means “and he settled” in the land of his father's sojourning's, in eretz Canaan. The connotation of “yeshev” is that of “settling down” in peace and tranquillity. “Toldot”, or “generations”, carries the connotation, in Hebrew thought, of the concept and term “gilgulim” or “rollings”, as with a “wheel” or within a “whirlwind”. Their "rollings" are recounted in the remaining four parashot in Genesis and alludes to our history and future; first in the Land of Israel and then in exile, until we will finally come again to a "state of habitation" (yeshev) in the Land of Israel, with Melek Yahshua HaMashiach. Then too, we will live in a state of “YeshevHaDa‟at”, "a settled mind". Jacob sought tranquillity (a settled mind) in the Land of Israel, however, this was to be short lived, as our parsha this week teaches as true tranquillity, or “settled mind” can only be attained through “generations” and after the Restoration of the Kingdom to Israel.

5. RETIREMENT Jacob endured through many trials. Even before he was born, he struggled in the womb with his brother. He was forced to leave his family because of Esau’s murderous threats after the way he obtained the blessings. He lived 20 years with a manipulative uncle and yet had left with wives, children and possessions. He struggled with a divine being before figuring out how to appease Esau upon his return to the Promised Land. His daughter was rescued from the arms of an evil prince although the questionable method of securing her release brought worry to Jacob. After all of this, why wouldn’t Jacob, now an elderly man, be ready for “settling” into a restful retirement? Retirement was not יהוה’s plan for Jacob. His favoured son, Joseph, would soon be kidnapped by his own brothers and sold as a slave. Thus Jacob would endure another 22 years of trials, mourning a son in whom he had placed so much hope. If you haven’t figured it out by now, there is no real “settling” in this world. There is always another battle, another trial, another test for the person of faith. Our mission in life seems to be just to keep moving forward.

6. TRAILS The New Testament tells us of the necessity and the spiritual growth which brings us to “completion” as a result of living through “trials”: And not only this, but we also exult in pressures, knowing that pressure works endurance; and endurance, approvedness; and approvedness, expectation. And expectation does not disappoint, because the love of Elohim has been poured out in our hearts by the Set-apart Spirit which was given to us. (Romans 5:3-5) My brothers, count it all joy when you fall into various trials, knowing that the proving of your belief works endurance. And let endurance have a perfect work, so that you be perfect and complete, lacking in naught. (James 1:2-4)

7. SOJOURN Years later, a matured Jacob now referred to his life as a “sojourn” as he answered a question posed by Pharaoh: And Pharaoh said to Yaʽaqoḇ, “How old are you?” And Yaʽaqoḇ said to Pharaoh, “The days of the years of my sojournings are one hundred and thirty years. Few and evil have been the days of the years of my life, and they have not reached the days of the years of the life of my fathers in the days of their sojournings.” (Genesis 47:8-9) It sounds like Jacob is being very negative; however, he’s come to accept that trials and difficulties have been the tool that יהוה used to bring him to “completion” (James 1:4). The writer of Hebrews reminds us that all of the Patriarchs were “sojourners”: By belief, Aḇraham obeyed when he was called to go out to the place which he was about to receive as an inheritance. And he went out, not knowing where he was going. By belief, he sojourned in the land of promise as a stranger, dwelling in tents with Yitsḥaq and Yaʽaqoḇ, the heirs with him of the same promise, (Hebrews 11:8-9)

8. WALKING WITH GOD Abraham, Isaac and Jacob: ..and confessed that they were aliens and strangers on the earth. (Hebrews 11:13) The benefits of not being too “settled” on this earth… But now they long for a better place, that is, a heavenly. Therefore Elohim is not ashamed to be called their Elohim, for He has prepared a city for them. (Hebrews 11:16) “Sojourning” implies walking, mobility, progress, and growth. The danger of the “settled” lifestyle is that one can become spiritually paralyzed or stagnant. Obsession with security can hinder us from following Elohim. We find the idea of “walking” connected with righteous men: And Enoch walked with God; and he was not, for God took him. (Genesis 5:24 NKJV) ..Noah was a just man, perfect in his generations. Noah walked with God. (Genesis 6:9 NKJV)

9. INVITATION TO WALK THEREFORE, [there is] now no condemnation (no adjudging guilty of wrong) for those who are in Christ Jesus, who live [and] walk not after the dictates of the flesh, but after the dictates of the Spirit. [John 3:18.] (Romans 8:1 AMP) For we walk by faith [we regulate our lives and conduct ourselves by our conviction or belief respecting man's relationship to God and divine things, with trust and holy fervor; thus we walk] not by sight or appearance. (2 Corinthians 5:7 AMP) Are you not sure how to “walk”? יהושע invites each of us to “yoke up” with Him: "Come to me, all of you who are struggling and burdened, and I will give you rest. Take my yoke upon you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.“ (Matthew 11:28-30 CJB)

10. SETTLED LIFE יהושע promises us “rest for our souls”…that’s not a promise for a “settled” life. In fact, Scripture seems to point to exactly the opposite: And He said to them all, “If anyone wishes to come after Me, let him deny himself, and take up his stake daily, and follow Me. (Luke 9:23) in which you exult, even though for a little while, if need be, you have been grieved by manifold trials, (1 Peter 1:6) The question is…to “settle” or to “sojourn”? “Settling” sounds inviting, but the following story illustrates what we might be missing if we avoid the challenges of life: Once there was an old lady sipping her coffee in the restaurant of a theatre long after the curtain had gone up on the first act of the play. The waiter asked her curiously why she hadn’t taken her seat inside the theatre. She replied to him, “Oh no…it’s much too crowded and noisy in there now. Once they all come out…that’s when I go in. Then I can have as many seats to myself as I like!”

11. STORY ABOUT LIFE We tend to think that the purpose of life is those endless sunny summer days; days when you can’t see a cloud and everything in life seems perfect. And when the rain falls into our lives (as it does to us all) well, that’s something to be endured until the clouds clear. We put up with hardship, thinking that it’s just a painful intermission, and when it ends, we will get back to the “real purpose of life”. The reverse is really the case. Life is all about the rain and the storms and our striving to overcome them. For in this way, we elevate ourselves spiritually and fulfil the purpose that we were meant for. Those sunny days are so we can gather our strength, and thus derive the maximum from facing life’s challenges. Jacob learned that it was considered improper for him to place his focus on serenity, for in life “the play’s the thing”….not the intermission. (Based on R’YeruchamLebovitz)

12. GENERATIONS Legends of the Jews Joseph was the one that resembled his father most closely in appearance, and, also, he was the one to whom Jacob transmitted the instruction and knowledge he had received from his teachers Shem and Eber. The whole course of the son's life is but a repetition of the father's. As the mother of Jacob remained childless for a long time after her marriage, so also the mother of Joseph. As Rebekah had undergone severe suffering in giving birth to Jacob, so Rachel in giving birth to Joseph. As Jacob's mother bore two sons, so also Joseph's mother. Like Jacob, Joseph was born circumcised. As the father was a shepherd, so the son. As the father served for the sake of a woman, so the son served under a woman. Like the father, the son appropriated his older brother's birthright.

13. GENERATIONS con’tLegends of the Jews The father was hated by his brother, and the son was hated by his brethren. The father was the favourite son as compared with his brother, so was the son as compared with his brethren. Both the father and the son lived in the land of the stranger. The father became a servant to a master, also the son. The master whom the father served was blessed by God, so was the master whom the son served. The father and the son were both accompanied by angels, and both married their wives outside of the Holy Land. The father and the son were both blessed with wealth. Great things were announced to the father in a dream, so also to the son. As the father went to Egypt and put an end to famine, so the son.

14. GENERATIONS con’tLegends of the Jews As the father exacted the promise from his sons to bury him in the Holy Land, so also the son. The father died in Egypt, there died also the son. The body of the father was embalmed, also the body of the son. As the father's remains were carried to the Holy Land for interment, so also the remains of the son. Jacob the father provided for the sustenance of his son Joseph during a period of seventeen years, so Joseph the son provided for his father Jacob during a period of seventeen years.

15. JOSEPH This is the genealogy of Yaʽaqoḇ. Yosĕph, being seventeen years old, was feeding the flock with his brothers. And the young man was with the sons of Bilhah and the sons of Zilpah, his father’s wives. And Yosĕph brought an evil report of them to his father. (Genesis 37:2) The mothers of the sons of Jacob made a competition out of having these children. They were conceived in strife. Now, these bad feelings are playing out in the sons lives. Joseph, was with the sons of Bilhah (Dan & Naphtali) and Zilpah (Gad & Asher) tending their father's flocks. In the Hebrew it says that Joseph “would bring their evil reports to his father”. Legends of the Jews: On his return he told Jacob that the sons of the handmaids were in the habit of slaughtering the choice cattle of the herd and eating it, without obtaining permission from Judah and Reuben. But his report was not accurate. What he had seen was Gad slaughtering one lamb, which he had snatched from the very jaws of a bear, and he killed it because it could not be kept alive.

16. OLD AGE And Yisra’ĕl loved Yosĕph more than all his children, because he was the son of his old age. (Genesis 37:3) The Book of Jasher and other oral histories tell us that Joseph, his father’s prodigy, studied with his father and became his prime disciple in the worship of יהוה. The other brothers, were not as eager to learn as Joseph was. In verse 3 we see that Israel loved Joseph more than his other sons “because he was the son of his old age”. The Hebrew word here for “old age” is shown with vowel points as “zawqoon” which means “old age”. Since there are no vowel points in the Torah, we could also read this as “zawqayn‟im” which applies being “old” or “aged” with “having wisdom”. Thus verse 3 can also read; he was the son of Israel’s “age old wisdoms” or “ancient knowledge”. Legends of the Jews: Until he was seventeen years old, Joseph frequented the Bet ha-Midrash, and he became so learned that he could impart to his brethren the Halakot he had heard from his father, and in this way he may be regarded as their teacher. He did not stop at formal instruction, he also tried to give them good counsel.

17. PICTURE OF THE MESSIAH As the beloved son of the father, Joseph symbolises Messiah יהושע.

20. JUDAISM Judaism teaches that there will be two Messiahs involved in delivering Israel from its exile and ushering in the Messianic era. These two Messiahs are called Messiah ben David (Messiah son of David, i.e. reigning King) and Messiah benYosef (Messiah son of Joseph, i.e. suffering servant). When unbelieving Jews speak of the Messiah, they are usually referring to Messiah ben David of the tribe of Judah who will usher in the Kingdom of יהוה and rule in the Messianic age. Messiah ben Yosef is said to come first and Judaism teaches that this Messiah will not be recognized. Messiah benYosef will war against evil and be killed (like Yeshua). His death will be followed by a period of tribulation for Israel, and then Messiah ben David will appear to avenge his (Messiah benYosef) death and inaugurate the Messianic kingdom. Messiah ben David will restore the Temple, regather the exiles of Israel, and bring peace to the earth. We know יהושע is that יהושע already came as Messiah ben Yosef (suffering servant). It is the same Messiah who will return as Messiah ben David (reigning king).

21. KETONET And he made him a long robe. (Genesis 37:3) Verse 3 also tells us that Israel made Joseph a “ketonet” spelled “kaf-tav-nun-tav”. It is Strong’s #3801 comes from an unused root meaning to cover ; a shirt: - coat, garment, robe. A “tunic” or an “inner or mid layer garment” made of woven linen, or wool, sharing the same root word as “kee’tan” (kaf-yud-tav-nun) meaning “woven linen” or “woven wool” according to Gesenius‟ Hebrew-Chaldee Lexicon. “Ketonet” and “kee‟tan” share the same root word, which is “kaf-tav-nun” or “katan”, as in “tallitkatan” and means “small” or “under” as in “small tallit” or “under tallit”, which represents our prayer covering. They can also display a future rank and honour of position in the family. Those who wore the katan were usually ones that studied Torah and were sons of the Covenant. The numeric value of the letters “kaf-tav-nun-tav” is 870, which equals “heetha‟lu‟ahkahtee” or “I have followed” from B’reshith 24:40 and from Leviticus 22:32, “v‟neeqadash tee” or “And I will be Set-apart”.

22. MANY COLOURS We have a picture in our heads of “Joseph’s coat of many colours” as the King James Bible says so? The King James translates it as “colours” with (many) italicized and in brackets denoting that it was added, in the Hebrew Torah we find simply the word “pasim”, “pey-samech-yud-mem”, Strong’s #6446 meaning “to the wrists” and/or “ankles” by implication (plural) a long and sleeved tunic (perhaps simply a wide one; from the original sense of the root, that is, of many breadths): - (divers) colours denoting both a pattern of interwoven lines and different colours, i.e. a tartan-type design. According to Gesenius‟ Lexicon, a “ketonetpasim” was a long tunic worn by those of noble or priestly rank. The following picture of the “priestly tunic” worn by the KohenHaGadol (the High Priest) is ready and waiting for the next Priest who will serve in Mashiach‟s Temple.

23. GOVERNOR COAT Jacob (Israel) made Joseph the Kohen Gadol of the family. He made him High Priest, after the order of the MelekTzadik. The Levitical priesthood wouldn’t be set-apart, or sanctified, for another 300 years or so. Joseph studied under his father and was set-apart as Israel’s High Priest in his generation. No wonder his brothers couldn’t handle it. David Rohl’s book “The Test of Time”. In it, he shows the archaeological evidence that Joseph was indeed in Egypt when the Torah states that he was. This is a picture of the statue of Joseph, in his royal Governor’s “coat of many colors”. This statue was found in his tomb in Egypt. His name, both as Joseph (in Hebrew) and his Egyptian name “Zaphnath-Pa’neah” (meaning “Saviour of the Age”) were written in numerous places within this tomb. From the book Joseph by YairDavidi, “In Scotland, one’s rank was shown by the number of colors one wore on the kilt, one color being the lowest rank, seven colors being the highest.”

24. TOKEN OF LOVELegends of the Jews As a token of his great love for him, Jacob gave Joseph a coat of many colors, so light and delicate that it could be crushed and concealed in the closed palm of one hand. The Hebrew name of the garment, Passim, conveys the story of the sale of Joseph. The first letter, Pe, stands for Potiphar, his Egyptian master; Samek stands for Soharim, the merchantmen that bought Joseph from the company of Ishmaelites to whom his brethren had sold him; Yod stands for these same Ishmaelites; and Mem, for the Midianites that obtained him from the merchantmen, and then disposed of him to Potiphar. But Passim. has yet another meaning, "clefts." His brethren knew that the Red Sea would be cleft in twain in days to come for Joseph's sake, and they were jealous of the glory to be conferred upon him. Although they were filled with hatred of him, it must be said in their favor that they were not of a sullen, spiteful nature. They did not hide their feelings, they proclaimed their enmity openly.

25. SPEAK TO HIM PEACE But when his brothers saw that their father loved him more than all his brothers, they hated him and were not able to speak peaceably to him. (Genesis 37:4) We have several English translations of this last phrase “v‟loyachludabrol‟shalom.” . They include; “They could not speak peaceably to him” ~ “They could not speak a kind word to him” ~ “They could not speak to him on friendly terms”. But, the Hebrew translates literally as, “they could not speak him to peace”. What does this mean? Rabbi Yonatan Eybeshutz refers us to the command in Leviticus 19:17, which states, Do not hate your brother in your heart. Reprove your neighbor, for certain, and bear no sin because of him.Had the brothers told Joseph how they Joseph might have come to understand their feelings. It might have made him more modest, or at least more thoughtful. As Nachmanides writes, on the command: “Do not hate your brother in your heart”: “Those who hate tend to hide their hate in their heart”.

26. PROVOKE THEM TO JEALOUSY As the “body” of Messiah, we have the love and favour of the Father. It is a part of the Father’s plan that this love will provoke our unbelieving brothers to jealousy: But Elohim proves His own love for us, in that while we were still sinners, Messiah died for us. (Romans 5:8) “They made Me jealous by what is not Ěl, They provoked Me with their worthless matters. But I make them jealous by those who are no people, I provoke them with a foolish nation. (Deuteronomy 32:21) But I ask, Did Yisra’ĕl not know? First Mosheh says, “I shall provoke you to jealousy by those who are not a nation, I shall enrage you by an unwise nation.” (Romans 10:19) Now take note of the awesome consequences of the Father’s plan of “provoking to jealousy”: I say then, have they stumbled that they should fall? Let it not be! But by their fall deliverance has come to the gentiles, to provoke them to jealousy. (Romans 11:11)

27. JOSEF DREAMS And Yosĕph dreamed a dream, and told it to his brothers. So they hated him even more. And he said to them, “Please listen to this dream which I have dreamed: “See, we were binding sheaves in the midst of the field, and see, my sheaf rose up and also stood up. And see, your sheaves stood all around and bowed down to my sheaf.” And his brothers said to him, “Shall you indeed reign over us? Shall you indeed rule over us?” So they hated him even more for his dreams and for his words. And he dreamed still another dream and related it to his brothers, and said, “See, I have dreamed another dream, and see, the sun and the moon and the eleven stars bowed down to me.” And he related it to his father and his brothers. And his father rebuked him and said to him, “What is this dream that you have dreamed? Shall we, your mother and I and your brothers, indeed come to bow down to the earth before you?” And his brothers envied him, but his father guarded the word. (Genesis 37:5-11)

28. JACOB’S INTERPRETATIONLegends of the Jews Then Joseph dreamed another dream, how the sun, the moon, and eleven stars bowed down before him, and Jacob, to whom he told it first, was rejoiced over it, for he understood its meaning properly. He knew that he himself was designated by the sun, the name by which God had called him when he lodged overnight on the holy site of the Temple. He had heard God say to the angels at that time, "The sun has come." The moon stood for Joseph's mother, and the stars for his brethren, for the righteous are as the stars. Jacob was so convinced of the truth of the dream that he was encouraged to believe that he would live to see the resurrection of the dead, for Rachel was dead, and her return to earth was clearly indicated by the dream. He went astray there, for not Joseph's own mother was referred to, but his foster-mother Bilhah, who had raised him.

29. ARROGANCE OF JOSEPHLegends of the Jews Jacob wrote the dream in a book, recording all the circumstances, the day, the hour, and the place, for the holy spirit cautioned him, "Take heed, these things will surely come to pass." But when Joseph repeated his dream to his brethren, in the presence of his father, Jacob rebuked him, saying, "I and thy brethren, that has some sense, but I and thy mother, that is inconceivable, for thy mother is dead." These words of Jacob called forth a reproof from God. He said, "Thus thy descendants will in time to come seek to hinder Jeremiah in delivering his prophecies." Jacob may be excused, he had spoken in this way only in order to avert the envy and hate of his brethren from Joseph, but they envied and hated him because they knew that the interpretation put upon the dream by Jacob would be realized.

30. SHEKEM And his brothers went to feed their father’s flock in Sheḵem. And Yisra’ĕl said to Yosĕph, “Are not your brothers feeding the flock in Sheḵem? Come, I send you to them.” ..(Genesis 37:12-13) Yoseph’s brothers go to Shekem to feed their father’s flock. Shekem means “upper back” or “shoulder” and is the part of the shoulder that carries the weight of a burden or a load. In fact it has come to be identified with “bearing burdens”. It is also the area of the back where scourging's were concentrated since that was the “burden” of punishment. It was here that Shimeon and Levi took out their anger on the men and animals of the whole city because of the kidnapping and rape of their sister Dinah. The other brothers also looted and took slaves from the women and children of Shekem. Plus, Jacob had purchased a field from Hamor, Shekem’s father there too. So, they owned the land of Shekem and they return there, the place of their revenge, to plot the killing of Joseph.

31. PROPHECY … And he said to him, “Please go and see if it is well with your brothers and well with the sheep, and bring back word to me.” So he sent him out of the Valley of Ḥeḇron, and he went to Sheḵem. (Genesis 37:13-14) Verses 12-14 read a little different in the Hebrew. As Israel sends Joseph to see his brothers, he tells him to look into the “peace‟ (shalom) of his brothers and the “shalom‟ of the flock and report back. Israel is telling Joseph to “go make peace with your brothers”. Legends of the Jews: Though he knew that the hatred of his brethren might bring on unpleasant adventures, Joseph, declared himself ready to go on his father's errand. Later Jacob would say to himself, "Thou didst know the hatred of thy brethren, and yet thou didst say, Here am I.“ Jacob dismissed Joseph …saying, "Go now, see whether it be well with thy brethren, and well with the flock; and send me word"--an unconscious prophecy. He did not say that he expected to see Joseph again, but only to have word from him.

32. OUT OF THE DEPTH ..So he sent him out of the Valley of Ḥeḇron, and he went to Sheḵem. (Genesis 37:14) In the Hebrew it says that he sent him “out of the depth” of Hebron. The Hebrew word here is “m‟emeq”, spelled “mem-ayin-mem-kuf”. From the letters, mem = water, ayin = eye or fountain, mem = water and kuf = to surround, we see the connotation of being in the “eye” or “centre of the fountain” and “surrounded by the waters”; like in an immersion or in a mikvah. Hebron isn't in a valley, it's on a hill. It's literally a city on a very steep hill. So, what's at the “depth of Hebron”? Machpelah, the “Cave of the Patriarchs”. Hebron means “joining” or “conjunction”. Israel sent Joseph from the “cave of conjunction”, the “depth (m‟emeq) of Hebron”, the very meaning of Hebron, representing Kol Israel (past, present and future) to make peace with his brothers at Shekem, the “shoulder of the burden”. With his royal priestly tunic he went as “Sar Shalom”, the Prince who would make Peace and restore the nation, Israel. Sounds familiar; a fore-shadow of Mashiach.

33. CERTAIN MAN And a certain man found him, and see, he was wandering in the field. And the man asked him, saying, “What do you seek?” And he said, “I am seeking my brothers. Please inform me where they are feeding their sheep.” And the man said, “They have left here, for I heard them say, ‘Let us go towards Dothan.’ ” So Yosĕph went after his brothers and found them in Dothan. (Genesis 37:15-17) Joseph reaches Shekem and is wandering about, looking for his brothers and the sheep, he is found by a “certain man”. From the Hebrew, it sounds like Joseph found this “iysh” or “man”. The phrase here is “v‟ye‟matzahoo” (“and he found” a man). The connotation here is that Joseph “received” or “found knowledge” in this man. This “man with knowledge” was a messenger of Elohim (Gabriel, legends of the Jews), sent to make sure that Joseph found his brothers. This man tells him that his brothers chose to go to Dothan.

34. DOTHAM Legends of the Jews: "What seekest thou?" And he answered, "I seek my brethren." Whereto the angel replied, "Thy brethren have given up the Divine qualities of love and mercy. Through a prophetic revelation they learned that the Hivites were preparing to make war upon them, and therefore they departed hence to go to Dothan. And they had to leave this place for other reasons, too. I heard, while I was still standing behind the curtain that veils the Divine throne, that this day the Egyptian bondage would begin, and thou wouldst be the first to be subjected to it.” Dothan literally means “two wells”. It also comes from the root word “dat” which is “religious law”. A prophetic symbol of how the brothers would hold court and seek to kill Joseph, just as the Roman appointees among the Sanhedrin would do to יהושע, Mashiach ben Yoseph, according to “dat” or “religious law”. In the remez level it is hinted that they had “two wisdoms” or “two paths”. One path to murder and another to selling their brother into slavery, good or evil.

35. REUBEN And they saw him from a distance, and before he came near them, they plotted against him, to kill him. And they said to each other, “See, this master of dreams is coming! “Now, then, come and let us now kill him and throw him into some pit, and shall say, ‘Some wild beast has devoured him.’ Let us then see what comes of his dreams!” But Re’uḇĕn heard and rescued him from their hands, and said, “Let us not take his life.” And Re’uḇĕn said to them, “Shed no blood. Throw him into this pit which is in the wilderness, and do not lay a hand on him” – in order to rescue him out of their hands, and bring him back to his father. (Genesis 37:18-22) Legends of the Jews: He hoped his reward would be pardon for the transgression he had committed against Jacob. Reuben was rewarded by God. As he was the first of the brethren of Joseph to make an attempt to save him, so the city of Bezer in the tribe of Reuben was the first of the cities of refuge appointed to safeguard the life of the innocent that seek help. Furthermore God spaketo Reuben, saying: "As thou wast the first to endeavorto restore a child unto his father, so Hosea, one of thy descendants, shall be the first to endeavor to lead Israel back to his heavenly Father."

36. EMPTY CISTERN So it came to be, when Yosĕph had come to his brothers, that they stripped Yosĕph of his robe, the long robe which was on him. And they took him and threw him into a pit. And the pit was empty, there was no water in it. (Genesis 37:23-24) When Joseph approached his brothers to bring them shalom, they stripped him of his Cotonetpasim - just as Yeshua was stripped of His priestly garment and threw Joseph into the empty cistern. Legends of the Jews: "Brethren, let us not slay him, but let us cast him into one of the dry pits, which our fathers dug without finding water." That was due to the providence of God; He had hindered the water from rising in them in order that Joseph's rescue might be accomplished, and the pits remained dry until Joseph was safe in the hands of the Ishmaelites… Not satisfied with exposing Joseph to the snakes and scorpions, his brethren had stripped him bare before they flung him into the pit. They took off his coat of many colors, his upper garment, his breeches, and his shirt. However, the reptiles could do him no harm.

37. PROPHETS IN TRAINING “And He shall sit as a refiner and a cleanser of silver. And He shall cleanse the sons of Lĕwi, and refine them as gold and silver, and they shall belong to יהוה, bringing near an offering in righteousness. (Malachi 3:3) During his time in the PIT, Joseph was a ‘Prophet in Training’.He needed to undergo the fires of purification in order to be refined into a vessel God could use. We may wonder, “What am I doing stuck in this PIT?” How could the people so close to us, those who we trusted, hurt and betray us? The answer is simple.  We are being prepared, purified, refined, and made ready to rule and reign with Yeshua as kings (melachim) and priests (cohanim) with Him in His Kingdom. If Yeshua baptizes us with the Ruach HaKodesh (Holy Spirit) and with fire, should we be confounded by the preparation? “I indeed immerse you in water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to bear. He shall immerse you in the Set-apart Spirit and fire. (Matthew 3:11)

38. THE FIRES OF PURIFICATION … “Do not fear, for I have redeemed you. I have called you by your name, you are Mine. “When you pass through the waters, I am with you; and through rivers, they do not overflow you. When you walk through fire, you are not scorched, and a flame does not burn you. (Isaiah 43:1-2) If we allow ourselves to submit to the fires of purification and trust God that with Him by our side we will not be burned, then God will exalt us in His perfect way and perfect time to fulfil our destiny. Although the fire can be uncomfortable and even painful, it can be the very thing that sets us free. in which you exult, even though for a little while, if need be, you have been grieved by manifold trials, in order that the proving of your belief – much more precious than gold that perishes, and proven by fire – might be found to result in praise and respect and esteem at the revelation of יהושע Messiah, (1 Peter 1:6-7)

39. LOOKED UP Legends of the Jews: The only one among them that manifested pity was Zebulon. For two days and two nights no food passed his lips on account of his grief over the fate of Joseph, who had to spend three days and three nights in the pit before he was sold. And they sat down to eat a meal. And they lifted their eyes and looked and saw a company of Yishmaʽĕlites, coming from Gilʽaḏ with their camels, bearing spices, and balm, and myrrh, going to take them down to Mitsrayim. (Genesis 37:25) When they “looked up” - it was a reference to יהושעwhen He was lifted up at His death. In John 12:32 יהושע said, “And I, if I am lifted up from the earth, shall draw all men unto Myself.”

40. 20 SHEKELS And Yehuḏah said to his brothers, “What would we gain if we kill our brother and conceal his blood? “Come and let us sell him to the Yishmaʽĕlites, and let not our hand be upon him, for he is our brother, our flesh.” And his brothers listened. And men, Miḏyanite traders passed by, so they pulled Yosĕph up and lifted him out of the pit, and sold him to the Yishmaʽĕlites for twenty pieces of silver. And they took Yosĕph to Mitsrayim. (Genesis 37:26-28) They sell Joseph to the Yishmaelites for 20 pieces of silver. 20 is the number of “expectancy”. “Speak to the children of Yisra’ĕl, and say to them, ‘When a man separates a vow, by your evaluation of lives unto יהוה, when your evaluation is of a male … from five years old up to twenty years old, then your evaluation for a male shall be twenty sheqels, and for a female ten sheqels; (Leviticus 27:2-5) Torah states that 20 sheqels is value of a young man below 20 years of age. Remember, Joseph was 17.

41. BOUGHT SHOESLegends of the Jews The brethren of Joseph bought shoes for the money, for they said: "We will not eat it, because it is the price for the blood of our brother, but we will tread upon him, for that he spake, he would have dominion over us, and we will see what will become of his dreams." And for this reason the ordinance has been commanded, that he who refuseth to raise up a name in Israel unto his brother that hath died without having a son, shall have his shoe loosed from off his foot, and his face shall be spat upon. Joseph's brethren refused to do aught to preserve his life, and therefore the Lord loosed their shoes from off their feet, for, when they went down to Egypt, the slaves of Joseph took their shoes off their feet as they entered the gates, and they prostrated themselves before Joseph as before a Pharaoh, and, as they lay prostrate, they were spat upon, and put to shame before the Egyptians.

42. BLOOD OF A MALE GOAT So they took Yosĕph’s robe, killed a male goat, and dipped the robe in the blood, and sent the long robe and brought it to their father and said, “We have found this. Please look, is it the robe of your son or not?” (Genesis 37:31-32) And, they took his priestly garment, his tunic and, having killed a male goat, dipped it in the blood and brought it home to show Jacob. It's interesting that Torah makes sure to tell us that they killed a “male goat” (as in Yom Kippur) and dipped the tunic in the blood of the “kapparah” or offering of atonement and bring it home to Israel. For, as we read in the blessing Israel gave to Yehudah regarding the Lawgiver Genesis 49:8-12; that his garment would be washed in the “blood of grapes”. You, Yehudah, .. Binding his donkey to the vine, and his donkey‟s colt to the choice vine, he washed his garments in wine, and his robes in the blood of grapes… The Passover Seder’s third cup of wine (blood of the grapes representing the kapparah), the cup of redemption. This is a picture of Messiah’s redemptive work.

43. MOURNED And he recognised it and said, “It is my son’s robe. An evil beast has devoured him. Yosĕph is torn, torn to pieces.” And Yaʽaqoḇ tore his garments, and put sackcloth on his waist, and mourned for his son many days. And all his sons and all his daughters arose to comfort him, but he refused to be comforted, and he said, “Now let me go down into the grave to my son in mourning.” So his father wept for him. (Genesis 37:33-35) Now, Jacob mourned Joseph many days. He refused to be comforted. The word for comforted here is “nachum”, “nun-chet-mem”. “nun” is “kingdom”, “chet” is “life” and “mem”, in addition to “water”, is “chaos”. So, “the kingdom’s life was in chaos”. “Nachum” also means to “repent”. This is very interesting in that according to Genesis 5 & 6 (the telling of Noah and the flood), this word “nachum” is used to describe, first why Lemek named his son Noah; because he brings “nachum” or “comfort” to them concerning the toil of their hands, because of the ground that Elohim had cursed, in Genesis 5:28-29. Then, in Chapter 6:6, יהוה “repented” (“nachum”) that He had made man on the earth.

44. JUDAH LEAVES And at that time it came to be that Yehuḏah left his brothers.. (Genesis 38:1) Now, the sages teach that when the brothers saw how Joseph’s loss hurt their father that they turned on Judah; because it was his idea to sell Joseph. And, this is why Judah left his brothers and went his own way, at this time. Legends of the Jews: When the sons of Jacob saw how inconsolable their father was, they went to Judah, and said to him, "This great misfortune is thy fault." Judah replied: "It was I that asked you, What profit is it if we slay our brother and conceal his blood? and now you say the sin lies at my door." The brethren continued to argue: "But it was thou that didst say, Come and let us sell him to the Ishmaelites, and we followed thy advice. Hadst thou said, Let us restore him to his father, we had heeded these words of thine as well."

45. REPENTANCE And at that time it came to be that Yehuḏah left his brothers, and turned aside to a man, an Aḏullamite whose name was Ḥirah. And Yehuḏah saw there a daughter of a certain Kenaʽanite whose name was Shuwa. And he took her and went in to her. (Genesis 38:1-2) Judah goes to a city named Adullam. Adullam, and Adullamite, come from the root word “adull” which means “justice”. “Adullami” or “Adullamite”, as used in our text, means “people‟s justice” and “Adullam” (the city) is referred to as “hiding place”, as in a “city of refuge” according to Gesenius Hebrew-Chaldee Lexicon; which is part of Elohim’s justice. Judah goes to a “city of refuge” and “turns aside” or “finds”Hirah(“nobleman”). Then, he meets the daughter of a Canaanite named Shuwa and he marries her. Shuwa or Shuva is Strong’s #7770. While Strong’s translates this as meaning “wealth” or “riches”, it also means “to cry for help” or “an outcry” and is the root for “teshuva” or “turning and repenting”, because it involves the crying out of a contrite heart. So, Judah in fact marries into “repentance”.

46. TAMAR So she conceived and bore a son, .. Ěr. And she conceived again and bore a son, .. Onan. And she conceived yet again and bore a son, … Shĕlah. And he was at Keziḇ when she bore him. And Yehuḏah took a wife for Ěr his first-born, and her name was Tamar. But Ěr, Yehuḏah’s first-born, was evil in the eyes of יהוה, and יהוה took his life. And Yehuḏah said to Onan, “Go in to your brother’s wife and marry her, and raise up an heir to your brother.” And Onan knew that the offspring would not be his. And it came to be, when he went in to his brother’s wife, that he spilled on the ground, lest he should give an offspring to his brother. But what he did displeased יהוה, so He took his life too. Then Yehuḏah said to Tamar his daughter-in-law, “Remain a widow in your father’s house until my son Shĕlah is grown.” For he said, “Lest he also die as his brothers did.” And Tamar went and dwelt in her father’s house. (Genesis 38:3-11)

47. TAMAR con’t Er, means “watcher” or “enemy Onan, meaning “strong”. Shelah, which means “to be safe”. Shelah, is born in Kezib which means “false”. It would indeed be a “false safety”. Judah takes a wife for his eldest son, Er, whose name was Tamar, which means “upright”, as in a palm tree. The righteous people of יהוה are compared to trees, tall and upright trees, as in Terebinth, palms and oaks. This one is indeed fitting as Tamar was the granddaughter of Shem, the son of Noah, the MelekTzadik of Abraham, Isaac and Jacob. It was her brother Eber that instructed Joseph. The office of MelekTzadik (Righteous King) passed from Shem to Eber, skipping Eber’s father; because he was either not a Tzadik or simply chose a different path. The Book of Jasher and the other oral histories teach that Er found Tamar so beautiful that he did not want her to have children and lose her youthful beauty.

48. THE PROSTITUTE … the daughter of Shuwa, Yehuḏah’s wife, died. And Yehuḏah was comforted, and went up to his sheep-shearers at Timnah, …. it was reported to Tamar, saying, .. she took off her widow’s garments, and covered herself with a veil and wrapped herself, and sat at the entrance to Ěnayim which was on the way to Timnah. ….. Yehuḏah saw her, and reckoned her for a whore, for she had covered her face. And he turned aside to her by the way, and said, “Please let me come in to you,” …. And she said, “What do you give me to come in to me?” And he said, “Let me send you a young goat from the flock.” And she said, “Do you give me a pledge until you send it?” So he said, “What pledge should I give you?” And she said, “Your seal and your cord and your staff that is in your hand.” … And it came to be, about three months after, that Yehuḏah was informed, saying, “Tamar your daughter-in-law has whored, and see, she has conceived by whoring.” And Yehuḏah said, “Bring her out and let her be burned!” … And she said, “Please examine whose these are: the seal and the cord and the staff.” And Yehuḏah examined and said, “She has been more righteous than I, because I did not give her to Shĕlah my son.” And he never knew her again. (Genesis 38:12-26)

49. INHERITANCE While this “right-ruling” or “commandment” would not be codified until B‟nei Israel were in the wilderness, this “levirate marriage” (a childless widow of a first-born marries his brother to produce an heir) mitzvah was already known to Jacob’s children and Tamar. While Tamar’s genealogy is not discussed in Torah, the Book of Jubilee’s, Chapter 41 and Josephus works state that she was an Aramean (descendent of Shem) and Levi’s wife’s (Milcah’s) sister. So, when Judah decides not to honour this command, he was in sin regarding all Israel. Tamar's actions in tricking Judah into giving her an heir, helped set things right, or made “tikkun”, the Hebrew concept of “rectification”. Judah acknowledged this publicly when he said that she had been more righteous than he. The encounter between Judah and Tamar came at Enayim or the “crossroads” on the way to Timnah. Timnah means “portion” or “a part assigned”. It carries the connotation of “inheritance”. They were at the crossroads. Had Judah simply walked on by, there would be no heir for Tamar, no inheritance for the upright.

50. DAUGHTER OF HIGH PRIEST Legends of the Jews: With prophetic caution, Tamar demanded that, as a pledge for the reward he promised her, he leave with her his signet, his mantle, and his staff, the symbols of royalty, judgeship, and Messiah ship, the three distinctions of the descendants of Tamar from her union with Judah. It was the opinion of Judah that the woman was liable to the penalty of death by burning, for she was the daughter of the high priest Shem, and death by fire is the punishment ordained by the law for a high priest's daughter that leads an unchaste life. ‘And when the daughter of any priest profanes herself by whoring, she profanes her father. She is burned with fire. (Leviticus 21:9)