Blessed are You, YHVH our Elohim, Creator of the universe, who has set us apart with His commandments and has called us to internalize the words of Torah. Please, YHVH, our Elohim, sweeten the words of Torah in our mouth and in the mouths of Your people, the family of Israel. May we and our offspring and the offspring of Your people, the house of Israel – all of us – know Your Name and study Your Torah for its own sake. Please uncover our eyes and open our hearts that we may carefully examine the marvels and mysteries of your Torah. Blessed are You, YHVH, who teaches Torah to His people Israel.
Recap on the four puzzle pieces of Jacobs family portrait – from
previous week’s Torah portion.
In this week’s Torah portion, we are once again introduced
to the way YHVH establishes His covenant with His people. This is the recurring
them of all scripture – YHVH establishing His Covenant on earth through His
chosen people.
The scribes who separated these Torah portions gives us valuable
insight into last week’s Torah portion (28) and this week’s Torah portion (29)
regarding YHVH creating and establishing His covenant on earth.
ויזכר אלהים
Gen 29:31 וַיַּרְא
יְהוָה כִּי־שְׂנוּאָה לֵאָה וַיִּפְתַּח אֶת־רַחְמָהּ
“And YHVH saw that Leah was unloved/hated, and He opened her womb…”
(Portion 28)
Gen 30:22 וַיִּזְכֹּר
אֱלֹהִים אֶת־רָחֵל וַיִּשְׁמַע אֵלֶיהָ
אֱלֹהִים וַיִּפְתַּח אֶת־רַחְמָהּ “And Elohim
remembered Rachel, and Elohim heard her, and He opened her womb…”(Portion
29)
‘’These two short phrases (‘’and YHVH saw’’ and ‘’Elohim remembered’’)
are among the most emotionally and theologically significant hinges in the
entire patriarchal narrative. They frame the births of the first eight sons of
Jacob and mark the turning points for both Leah and Rachel. Their parallel
structure is deliberate, and the choice of different divine names (YHVH vs.
Elohim) is not accidental.’’
So, what’s really going on here? ‘’YHVH saw’’ and ‘’Elohim remembered’’
YHVH is His Covenantal name, and Elohim is His Creation
name – He is the only ‘’God or Mighty One’’ who can create and sustain an
eternal covenant between Himself and mankind. There never was nor ever will
be another ‘’Mighty One’’ who is able to create and sustain this kind of
eternal covenant.
The eternal Mighty
One – Creator of the heavens and the earth and all that is within them - established
His covenant through one family – the Hebrews – Abraham Isaac and Jacob and
through their seed all the nations of the earth would be blessed.
If you diminish this Covenant family the Almighty Himself
will curse you, if you bless this family the Almighty Himself will bless you.
Mankind, past present and future are called and invited to
become part of this covenant family.
In the Torah the name ‘’Elohim’’ is used 570 times – the name
‘’YHVH’’ is used 1820 times.
According to the principle of ‘’first appearance’’ – the name
‘’Elohim’’ appears the first time in Gen 1:1 and the name ‘’YHVH’’ appears the
first time in Gen 2:4 – this too is not accidental and very significant.
‘’Elohim’’ is used 35 times from Gen 1:1 -2:4 – before YHVH’s
Name appears for the first time in Gen 2:4
The first time the name Elohim is used, it is used as
the platform and foundation for creating and protecting Covenantal life – Gen 1:1’’In
the beginning Elohim created …’’
The first time YHVH is used it is used in the context of
birthing or bringing forth Covenantal life.
Gen 2:4 These are the births (eleh toldot - אלה תולדות) of the heavens and
the earth when they were created, in the day that יהוה Elohim made earth and heavens.
The root of ‘’toledot’’ is יָלַד
(yalad): "to bear, beget, give birth, bring forth." The kind of
birthing that brings forth YHVH’s Covenantal life. (chap 2 introduces the birthing
of mankind)
The full spelling of toledot (with the vav) in 2:4 is
sometimes noted in Jewish tradition (e.g., Midrash) as symbolizing original
perfection and completeness before sin/death entered—contrasting with the
"defective" spellings afterward. Only the toledot leading to the
Messiah (Ruth 4:18, Perez) restores the full form, pointing to ultimate
covenant restoration through Messiah. (Gen 3 records the fall of mankind)
The "half-sized Hei" in the Hebrew word for
"created" in this verse, (
בְּהִבָּרְאָם ‘’behibaram’’ the ‘’hey’’ is diminished) combined with Toledot, leads some
scholars to suggest the phrase hints that the heavens and earth were still
"developing" or maturing at this point,
Perfection of Creation and Covenant could only come through
Messiah
Col 1:16
Because in Him were created all that are in the heavens and that are on earth,
visible and invisible, whether thrones or rulership’s or principalities or
authorities – all have been created through Him and for Him. c Footnote: c Jhn_1:3.
It is possible that when the scribes created these two
sections of ‘’Vayetzei’’ (28,29) they deliberately or ‘’inadvertently’’ draw
our attention to the Messiah’s protection and perfection of the Covenant family.
This reality is evident in the focus of this week’s portion of the Torah where
only one of Jacobs sons – Joseph is mentioned – a type of pre Messianic
redemption.
Joseph, son of Jacob, is widely considered a significant
“type" or foreshadowing of Yahshua, sharing profound parallels in life and
mission. Both were beloved sons rejected by their brothers, sold for silver,
falsely accused, and exalted to positions of power, ultimately saving YHVH’s
people from death.
In rabbinic tradition (Talmud, Tractate Sukkah 52a-b -https://brightmorningstar.org/messiah-ben-joseph-in-the-talmud/
) the Messiah must first appear as Messiah ben Yosef.
These two little phrases (‘’YHVH saw’’ and ‘’Elohim remembered’’)
carry enormous weight they show that YHVH’s
attention never leaves His chosen family, even when they cannot see each other
clearly – because of dispersion, idolatry serving other gods (mighty ones) and violating
His covenant as revealed in the Torah.
Gen 30:22 And Elohim remembered Raḥěl, and Elohim listened to her
and opened her womb.
Gen 30:23 And she conceived, and bore a son, and
said, Elohim has taken away my reproach.”
Gen 30:24 So she called his name Yosěph, and said,
“יהוה
has added to me another son.”
Gen
30:24 ותקרא
את־שׁמו יוסף לאמר יסף יהוה לי בן אחר׃
‘’The full phrase is a wordplay: Rachel says the name
"Yosef" (with vav, the participle/name) while explaining it with
"yosef" (without vav, the future verb): "May YHWH add to me
another son."
But Rachel deliberately links it to the future/imperfect
verb יסף
(without vav) to express faith/hope: God has given this son (removing her
reproach, v. 23), and He will add another.
This was fulfilled in Benjamin's birth (Genesis
35:16–18), though tragically (Rachel dies giving birth to him).’’
‘’These (midrashim) interpret Rachel's words with
prophetic vision (ruach hakodesh): She foresaw that descendants of Joseph would
produce an "anointed savior" (moshiach/meshuach milchamah, "one
anointed for battle") who would remove Israel's disgrace (charaph) in the
end times.
Specifically, "יֹסֵף
יְהוָה לִי בֵּן אַחֵר"
("May YHWH add to me another son") is midrashically expanded: "Ben
acher" (another/other son) → interpreted as "ben acharono shel
olam" ("a son at the end of the world/age") or a future redeemer
figure from Joseph's line.’’
‘’Reproach’’‘’châraph’’ disgrace, shame - primitive root; to pull off,
that is, (by implication) to expose (as by stripping).
This
is how barren women felt – ashamed.
And
in the last days the voice of Rachel is heard again –
Jer
31:15 Thus said יהוה, “A voice was heard (vs 22) in Ramah, wailing, bitter weeping,
Raḥěl weeping
for her children, refusing to be comforted for her children, because they are
no more.”
Jer
31:16 Thus said יהוה, “Hold back your voice from weeping, and your eyes from tears,
for there is a reward for your work,” declares יהוה, “and they shall return from
the land of the enemy.
Jer
31:17 “And there is expectancy for your latter end,” declares יהוה, “and your children shall
return to their own country. (Jacobs children)
Jer
31:18 “I have clearly heard Ephrayim lamenting, ‘You have chastised me,
and I was chastised, like an untrained calf. Turn me back, and I shall turn
back, for You are יהוה my Elohim.
Jer
31:19 For after my turning back, I repented. And after I was instructed,
I struck myself on the thigh. I was ashamed, even humiliated, for I bore the
reproach (charaph) of my youth.’
Jer
31:20 “Is Ephrayim a precious son to Me, a child of delights? For though
I spoke against him, I still remembered him. That is why My affections were
deeply moved for him. I have great compassion for him,” declares יהוה. (Ephrayim and Yosef
are uses synonymously in scripture)
Jer
31:21 “Set up signposts, make landmarks; set your heart toward the
highway, the way in which you went. Turn back, O maiden of Yisra’ěl, turn back
to these cities of yours!
Jer
31:22 “Till when would you turn here and there, O backsliding daughter?
For יהוה has created what is new on earth: a woman encompasses a man!” (possible
reference to the virgin birth of Messiah)
Midrash
Rama: - This draws from Genesis 35:21, where after Rachel's burial,
Jacob "pitched his tent beyond Migdal Eder" (Tower of the Flock), a
watchtower mentioned in Micah 4:8 as a prophetic site near Bethlehem ("And
you, O tower of the flock... the former dominion shall come...").
In the
‘’galut’’ the diaspora (displacement) has also brought shame (charaph) on the
covenant family - Galut (גָּלוּת)
comes from the Hebrew root ג־ל־ה
(g-l-h), which has the basic idea of “to uncover,” “to reveal,” or “to
remove.” The same root גלה
(galah) is also used in the Bible for “uncovering nakedness.”
Currently the family of Jacob is hardly recognizable
The redeemed covenant family of Jacob have been in the
‘’galut’’ long enough we want to go home back to our land – ‘’we have been
outside our land for 20 years -20 centuries’’
According to Genesis 31:41, Jacob served his uncle
Laban for a total of 20 years. This period consisted of 14 years to
earn Laban's daughters, Rachel and Leah, and another 6 years to earn his own
flocks.
Gen 30:25 And it came to be, when Raḥěl had borne Yosěph, that
Ya‛aqoḇ said to Laḇan, “Send me on my way, to go
to my own place and to my land.
Gen 30:26 “Give my wives and my children for whom I
have served you, and let me go, for you yourself know my service which I have
done for you.”
Gen 30:27 And Laḇan
said to him, “If I have found favour in your eyes, please stay, for I have
diligently watched that יהוה has blessed me for your sake.”
Gen 30:28 And he said, “Name me your wages, and I
give it.”
Gen 30:29 So he said to him, “You know how I have
served you and how your livestock has been with me.
Gen 30:30 “For the little you had before I came has
increased greatly, and יהוה has blessed you since my coming. But now,
when am I to provide for my own house too?”
Gen 30:31 And he said, “What do I give you?” And
Ya‛aqoḇ said, “Give me
naught! If you do this for me, I shall again feed and guard your flocks:
Gen 30:32 “Let me pass through all your flock
today, removing from there all the speckled and spotted sheep, and all the
black ones among the lambs, and the spotted and speckled among the goats. And
these shall be my wages.
Gen 30:33 “And my righteousness shall answer for me
in time to come, when you come concerning my wages: every one that is not
speckled and spotted among the goats, and black among the lambs, it is stolen
if it is with me.”
Gen 30:34 And Laḇan
said, “See, let it be according to your word!”
Gen 30:35 And on that day he set aside the male
goats that were speckled and spotted, and all the female goats that were
speckled and spotted, every one that had some white in it, and all the black
ones among the lambs, and gave them into the hand of his sons.
Gen 30:36 And he put three days’ journey between
himself and Ya‛aqoḇ,
and Ya‛aqoḇ fed
the rest of Laḇan’s
flocks.
Midrash:
Why does the Torah say 3 days? What significance is three
days? Was it even necessary to include this detail?
The phrase "there is no idle word in Torah" is
a foundational principle in Jewish interpretation, often referencing Deuteronomy
32:47, which states that the words of the Torah are "not
empty" (or "not idle" in some translations), but rather
"your life".
This concept means that every letter, word, and even
punctuation mark in the Torah is considered essential, deliberate, and carrying
profound meaning, with no superfluous or meaningless content.
If you are called to covenant life- in times of reversal
and even death – your spiritual ‘’instinct’’ tells you that any set back is temporary
and will in due time produce and result in the manifestation of covenant life
that is impossible to achieve in the natural realm.
Jacobs business prospects may have looked bleak but
three days after Laban left him, blessing and increase came to Jacob that could
not be explained in the natural realm.
Gen 30:37 And Ya‛aqoḇ
took for himself rods of green poplar and of the almond and chestnut trees,
peeled white strips in them, and exposed the white which was in the rods.
Gen 30:38 And he set the rods which he had peeled
before the flocks in the gutters, in the watering troughs where the flocks came
to drink, and they conceived when they came to drink.
Gen 30:39 So the flocks conceived before the rods,
and the flocks brought forth streaked, speckled, and spotted.
Gen 30:40 And Ya‛aqoḇ
separated the lambs, and made the flocks face toward the streaked and all the
black in the flock of Laḇan,
but he put his own flocks by themselves and did not put them with Laḇan’s flock. (selective
breeding)
Gen 30:41 And it came to be, whenever the strong
ones of the flock conceived, that Ya‛aqoḇ
placed the rods before the eyes of the flock in the gutters, so they would
conceive among the rods.
Gen 30:42 But when the flocks were weak, he did not
put them in, so the weak ones were Laḇan’s
and the strong ones Ya‛aqoḇ’s.
Gen 30:43 Thus the man increased very much, and had
many flocks, and female and male servants, and camels and donkeys.
Jacob Flees from Laban
Gen 31:1 And he heard the words of Laḇan’s sons, saying, “Ya‛aqoḇ has taken away all that was
our father’s, and from what belonged to our father he has made all this
wealth.”
Gen 31:2 And Ya‛aqoḇ
would look at the face of Laḇan
and see that it was not toward him as before.
Midrash:
Jacob separated the speckled animals to create a clear
wage system, avoid accusations, and use selective breeding to grow his
own flock, while the story also emphasizes that his success ultimately came
from YHVH’s blessing.
The striped sticks (rods) in Genesis 30:37–43
are one of the most unusual details in the story. Jacob peels the bark off
branches to make white stripes, then places these rods where the animals
mate. The text says that when the animals looked at the rods during mating,
they produced speckled or spotted offspring.
In the ancient world there was a common belief called “maternal
impression.”
People thought that what animals or mothers saw during conception could
influence the appearance of the offspring.
·
He placed the rods when strong animals
mated.
·
He avoided doing it when weak animals
mated (Genesis 30:41–42).
This meant:
·
Strong animals - Jacob’s speckled flock
·
Weak animals - Laban’s flock
So, Jacob may have been practicing a form of selective
breeding.
Some scholars do not believe Jacob was using deceptive ‘’magic’’
Jacob was responding to specific instruction given to him by a ‘’messenger of
Elohim’’.
Gen
31:11 “And the Messenger of Elohim spoke to me in a dream, saying,
‘Ya‛aqoḇ.’ And I said, ‘Here I am.’
Gen
31:12 “And He said, ‘Lift your eyes now and see, all the rams which leap
on the flocks are streaked, speckled, and mottled, for I have seen all that Laḇan is doing to you.
Gen
31:13 I am the Ěl of Běyth Ěl, where you anointed the standing column and
where you made a vow to Me. Now rise up, get out of this land, and return to
the land of your relatives.’ ”
Midrash
on Laban’s flock:
According to the biblical account in Genesis 30, the vast majority of
Laban's sheep were white, and his goats were solid-coloured (black or brown).
Jacob negotiates wages: He will take only the speckled,
spotted, striped, or dark-colored lambs/goats as pay; everything solid-coloured
stays with Laban.
Laban agrees but immediately cheats by removing all
existing speckled/spotted/dark animals (which were rare) and giving them to his
sons, placing them three days' journey away (Gen 30:35–36). Jacob is left
tending Laban's mostly solid-coloured flock.
Laban likely thought this would minimize Jacob's gains,
as multi-colored births seemed unlikely to be common.
Jer
23:3 “Therefore I shall gather the remnant of My flock out of all the
lands where I have driven them, and shall bring them back to their fold. And
they shall bear and increase.
Jer
23:4 “And I shall raise up shepherds over them, and they shall feed them.b
And they shall fear no more, nor be discouraged, nor shall they be lacking,”
declares יהוה. Footnote: bSee Jer_3:14-17.
Jer
23:5 “See, the days are coming,” declares יהוה, “when I shall raise for
Dawiḏ a Branchc of righteousness, and a Sovereign shall reign and act
wisely, and shall do right-ruling and righteousness in the earth. Footnote: cOr
Sprout.
Jer
23:6 “In His days Yehuḏah shall be saved, and Yisra’ěl dwell safely. And this is His Name
whereby He shall be called: ‘יהוה our Righteousness.’
Jer
23:7 “Therefore, see, the days are coming,” declares יהוה, “when they shall say no
more, ‘As יהוה lives who brought up the children of Yisra’ěl out of the land
of Mitsrayim,’
Jer
23:8 but, ‘As יהוה lives who brought up and led the seed of the house of Yisra’ěl
out of the land of the north and from all the lands where I had driven them.’
And they shall dwell on their own soil.”
Blessed
are you YHVH, our Elohim, King of the Universe, you have given us your Torah of
truth and have planted everlasting life within our midst. Blessed are you, YHVH
giver of the Torah –