Beit El Messianic Congregation

11/05/2022

Parashat 7 (Vayetzeh) Portion 29 Ber/Gen 30:12-31:2 1 Sam 1:1-11 +2:28 Acts 13:16-41

Blessed are you, YHVH, our Elohim, King of the Universe, you have selected us from among all the peoples, and have given us your Torah. Amein.

Gen 30:12 And Lĕ’ah’s female servant Zilpah bore Yaʽaqoḇ a second son.

Gen 30:13 And Lĕ’ah said, “I am blessed, for the daughters shall call me blessed.” So she called his name Ashĕr.

Gen 30:14 And Re’uḇĕn went in the days of wheat harvest and found love-apples in the field, and brought them to his mother Lĕ’ah. And Raḥĕl said to Lĕ’ah, “Please give me some of your son’s love-apples.”

It is also significant that the events of the Book of Rut/Ruth take place during the wheat harvest and are also read during Shavuot.

It appears common knowledge that ‘’love apples’’ or in Hebrew ‘’dudaim’’ was some kind of aphrodisiac that enhanced one’s libido. Why then would Leah part with these ‘’love apples’’ and give them to her sister in exchange for having her husband spend the night with her and not Rachel?

Gen 30:15 But she said to her, “Is it a small matter that you have taken away my husband? Would you take away my son’s love-apples too?” And Raḥĕl said, “Therefore let him lie with you tonight for your son’s love-apples.” (Heb ‘’dudaim’’ See Song of Solomon 7:13- this issue refers to an obscure unknown sexual secret between two lovers - as exciting sexual desire, and favouring procreation)

Scholars believe that there was a significant breakthrough in Leah and Rachel’s relationship at this stage. It was shortly after this event that Rachel finally gives birth to her first born Yosef.

Could this be a prophetic sign of the two houses of Yisrael – Yehudah and Ephraim coming together in the last days?

Gen 30:16 And when Yaʽaqoḇ came out of the field in the evening, Lĕ’ah went out to meet him and said, “Do come in to me, for indeed, I have hired you with my son’s love-apples.”(used 5 times in three verse) And he lay with her that night.

Book of Yasher 36:8. And Jacob was a hundred years old when the Lord appeared unto him, and blessed him and called his name Israel, and Rachel the wife of Jacob conceived in those days.

Yakov age of 84, fathered several children in seven years – Wikipedia

It is understandable that Yakov’s wives used ‘’love apples’’ to assist them in conceiving children.

Gen 30:17 And Elohim listened to Lĕ’ah, and she conceived and bore Yaʽaqoḇ a fifth son.

Gen 30:18 And Lĕ’ah said, “Elohim has given me my hire, because I have given my female servant to my husband.” So she called his name Yissasḵar.

Gen 30:19 And Lĕ’ah conceived again and bore Yaʽaqoḇ a sixth son.

Gen 30:20 And Lĕ’ah said, “Elohim has presented me with a good present. Now my husband is going to dwell with me, (Heb ‘’zabal’’ used only once meaning ‘’exalted through marriage union’’) because I have borne him six sons.” So she called his name Zeḇulun. (Heb – honoured)

Gen 30:21 And afterward she bore a daughter, and called her name Dinah.

כ וַתֹּאמֶר לֵאָה, זְבָדַנִי אֱלֹהִים אֹתִי זֵבֶד טוֹב--הַפַּעַם יִזְבְּלֵנִי אִישִׁי, כִּי-יָלַדְתִּי לוֹ שִׁשָּׁה בָנִים; וַתִּקְרָא אֶת-שְׁמוֹ, זְבֻלוּן.

20 And Leah said: Elohim hath endowed me with a good dowry; now will my husband dwell with me, because I have borne him six sons.' And she called his name Zebulun.

In the above verse the three highlighted words appear only once in the Hebrew scriptures all in this one single verse. These are ancient Hebrew words and are no longer used in modern Hebrew.

The Hebrew word ‘’zebed’’ (Mat 4:21 – sons of Zevedee) used twice in verse 20 meaning ‘’gifted or endowed or bestowed upon me – by YHVH’’

Then the Hebrew word ‘’zaval’’ – exalted/honoured through a covenantal union.

How many married believers are honoured through their covenantal unions?

‘’Jezabel’’ means ‘’against honouring in a covenantal union.’’ Rev 2:20 http://www.abarim-publications.com/Meaning/Jezebel.html#.XYxsW-JMTIU

Hidden in verse 20 is perhaps a future prophetic promise of a fully functional restored family of Israel. Whatever the agenda of this family was, it is clear to see that YHVH had a bigger eternal plan.

Gen 22:18 “And in your seed all the nations of the earth shall be blessed….

Isa 49:6 and He says, “Shall it be a small matter for You to be My Servant to raise up the tribes of Ya‛aqoḇ, and to bring back the preserved ones of Yisra’ěl? And I shall give You as a light to the nations, to be My deliverance to the ends of the earth!” Isa 49:7 Thus said יהוה, the Redeemer of Yisra’ěl, their Set-apart One, to the despised , to the loathed One of the nation, to the Servant of rulers, “Sovereigns shall see and arise, rulers also shall bow themselves, because of יהוה who is steadfast, the Set-apart One of Yisra’ěl. And He has chosen You!”

ויזכר אלהים – maybe the ‘’love apples’’ were not working too well for Rachel and so YHVH remembered her and opened her womb.

Gen 30:22 And Elohim remembered Raḥĕl, 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 Yosĕph, and said, “יהוה has added to me another son.”

Gen 30:25 And it came to be, when Raḥĕl had borne Yosĕph, that Yaʽaqoḇ 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 Yaʽaqoḇ 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.

Wikipedia - Some believe that the modern breed is actually the same one mentioned in the Bible. The most distinguishing features of the Jacob breed are their four horns, although they may have as few as two or as many as six. Both sexes are always horned, and the rams tend to have larger and more impressive horns. The Jacob breed is generally considered to be an "unimproved" or "heirloom" breed (one that has survived with little human selection) Jacob’s are typically hardy, low-maintenance animals with a naturally high resistance to parasites and hoof problems.

These sheep actually exist, and some have been returned to Israel.

https://www.timesofisrael.com/biblical-sheep-in-israel-for-first-time-in-millennia/

Times of Israel – Dec 2016- The sheep have landed. After three years of high-level negotiations between the Israeli and Canadian governments, 119 heritage sheep, which trace their lineage back 5,000 years to the Middle East, began arriving in Israel on November 30. It is the first time that the breed, called Jacob’s sheep, has been represented in Israel since biblical times. Gil and Jenna Lewinsky also found meaning in the fact that the first sheep arrived during the week leading up to the reading of the Torah portion of Vayetzei, which is the first time that the uniquely speckled Jacob’s sheep are mentioned in the Torah in Genesis.

https://theisraelbible.com/jacobs-sheep-make-their-way-home-to-israel-after-thousands-of-years/

1Co 1:26 For look at your calling, brothers, that there were not many wise according to the flesh, not many mighty, not many noble. 1Co 1:27 But Elohim has chosen the foolish matters of the world to put to shame the wise, and Elohim has chosen the weak of the world to put to shame the strong. 1Co 1:28 And Elohim has chosen the low-born of the world and the despised, and the ones that are not, that He might bring to naught the ones that are, 1Co 1:29 so that no flesh should boast in His presence.

Gen 30:36 And he put three days’ journey between himself and Yaʽaqoḇ, and Yaʽaqoḇ fed the rest of Laḇan’s flocks.

Gen 30:37 And Yaʽaqoḇ 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 Yaʽaqoḇ 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.

Gen 30:41 And it came to be, whenever the strong ones of the flock conceived, that Yaʽaqoḇ 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 Yaʽaqoḇ’s.

Gen 30:43 Thus the man increased very much, and had many flocks, and female and male servants, and camels and donkeys.

No one seems quite sure why Yakov would place these rods or branches of wood with their bark partially stripped off in front of these sheep.

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.

Perhaps a more important lesson and midrash should be around people like us who are been drawn back to our Hebrew roots and back to the land of Yisrael. I personally think people think people like us are a bit strange – like one of Yakov’s sheep. We are different - maybe these ‘’Yakov’s sheep may provoke an end time Jewish people to jealousy

Deu 32:21 ….. But I make them jealous by those who are no people, I provoke them with a foolish nation. (Rom 11:11)

1Pe 2:9 But you are a chosen race,[b] Deu_10:15 a royal priesthood,c Isa_61:6 a set-apart nation,d Exo_19:6 a people for a possession,e Isa_43:2 that you should proclaim the praises of Him who called you out of darkness into His marvellous light, Footnotes: bAlso see Isa_43:20. cAlso see Isa_66:21. dAlso see Deu_7:6. eAlso see Exo_19:5, Tit_2:14.

Gen 31:1 And he heard the words of Laḇan’s sons, saying, “Yaʽaqoḇ 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 Yaʽaqoḇ would look at the face of Laḇan and see that it was not toward him as before.

It is perhaps not a co-incidence that both the issues of reproduction of the spotted sheep and Yakov’s wives are discussed together in this parashah.`

What will Messiah’s end time flock look like? We have not come to replace this ancient ‘’Family’’ but to be joined to this ancient family, their culture and all their chosen descendants.

Baruch atah YHVH, Eloheinu, Melech ha-‘Olam, asher natan lanu Toraht-emet, v’chai-yeh o’lam nata-b’tochenu. Baruch atah YHVH, notein ha-Torah. Amein.

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 – Amein.

Parashat 7 (Vayetzeh) Portion 28 Ber/Gen 29:31-30:13(12) 1 Samuel 1:2-11 Yesh/Is 60:10-22 Rom 11:25-36

Blessed are you, YHVH, our Elohim, King of the Universe, you have selected us from among all the peoples, and have given us your Torah. Amein.

וירא יהוה …YHVH saw – YHVH sees everything, nothing can be hidden from His Eyes. -Pro 15:3 The eyes of יהוה are in every place, Watching the evil and the good.

Gen 29:31 And יהוה saw that Lĕ’ah was unloved,( H8130 to hate שׂנא ) and He opened her womb, but Raḥĕl was barren.

The Torah describes Rachel as having beautiful features and a beautiful complexion, and Leah as having tender eyes – Ber 29:17.

The Midrash Tanhuma says that Leah’s eyes were weak because of all the tears she shed. The midrash claims that Leah was promised to Esav as a wife she heard how evil he was. Lavan her father saved her from this evil person the best way he knew how – he deceived Yakov in taking her for a wife.

It appears that there was a reconciliation between these two sister- wives of Yakov before Rachel died.

We note Yirmeyahu’s prophecy of Rachel.: Jer 31:15 Thus said יהוה, “A voice was heard in Ramah, wailing, bitter weeping, Raḥĕl weeping for her children, refusing to be comforted for her children, because they are no more.” (See also Matt 2:18)

Which children is Rachel weeping for? According to the events of Matt 2:18 Rachel is weeping for Leah’s children as well. The events of this prophecy are fulfilled in the days of Yahshua. In those days it was mainly the Yuhadim (Jews) from the tribe of Yahudah living in ‘’Beit – Lechem’’– when this prophecy is fulfilled Herod is killing Leah’s children living in Bethlechem. Rachel’s children had been taken into captivity about 700 years before the events described in Mattitiyahu chapter 2. Ramah is possibly close to where the modern-day Bethlehem is.

Gen 29:32 And Lĕ’ah conceived and bore a son, and she called his name Re’uḇĕn, for she said, “For יהוה has looked on my affliction, because now my husband is going to love me.”

Gen 29:33 And she conceived again and bore a son, and said, “Because יהוה has heard that I am unloved, He gave me this son too.” And she called his name Shimʽon.

Gen 29:34 And she conceived again and bore a son, and said, “Now this time my husband is joined to me, because I have borne him three sons.” So his name was called Lĕwi. Gen 29:35 And she conceived again and bore a son, and said, “Now I praise יהוה.” So she called his name Yehuḏah. And she ceased bearing.

Gen 30:1 And when Raḥĕl saw that she bore Yaʽaqoḇ no children, Raḥĕl envied her sister, and said to Yaʽaqoḇ, “Give me children, or else I am going to die!”

Gen 30:2 And Yaʽaqoḇ’s displeasure burned against Raḥĕl, and he said, “Am I in the place of Elohim, who has withheld from you the fruit of the womb?”

Gen 30:3 And she said, “See, my female servant Bilhah; go in to her, and let her bear for me, and let me be built up from her as well.”

Gen 30:4 So she gave him Bilhah her female servant as wife, and Yaʽaqoḇ went in to her.

Gen 30:5 And Bilhah conceived and bore Yaʽaqoḇ a son.

Gen 30:6 And Raḥĕl said, “Elohim has rightly ruled my case, and has also heard my voice and given me a son.” So she called his name Dan.

Gen 30:7 And Raḥĕl’s female servant Bilhah conceived again and bore Yaʽaqoḇ a second son.

Gen 30:8 And Raḥĕl said, “With great wrestlings I have wrestled with my sister, and I have overcome.” So she called his name Naphtali.

Gen 30:9 And Lĕ’ah saw that she had ceased bearing, and she took Zilpah her female servant and gave her to Yaʽaqoḇ as wife.

Gen 30:10 And Lĕ’ah’s female servant Zilpah bore Yaʽaqoḇ a son.

Gen 30:11 And Lĕ’ah said, “With Gaḏ!” So she called his name Gaḏ.

Gen 30:12 And Lĕ’ah’s female servant Zilpah bore Yaʽaqoḇ a second son.

Gen 30:13 And Lĕ’ah said, “I am blessed, for the daughters shall call me blessed.” So she called his name Ashĕr.

LEAH – means “weary”. She was weary trying to love someone who didn’t love her as much as she desired to be loved.

She has a son – Reuevn – see a son – “now surely Yakov will love me”.

Then she has a second son – Shimeon – heard – “the Father heard how hated I was and He gave me another son”.

Then Levi – means joined or loved – “surely now Yakov will love me and join himself to me”.

Then came Yahudah–"praise the Father “surely now he will love me”.

RACHEL- By this time Rachel got desperate and give Billah her maid to Yakov – Dan is born - means “He has judged in my favour and given me a son”.

Billah bore another son called Naphtali – I have prevailed against my sister and still have the affection of Yakov

Leah saw that she was having no more children so she gave Zilpha her maid to Yakov and Gad was born – means “how fortunate I am to give Yakov another son”.

Then Zilpha bore another son called Asher – “happy look I have another son”.

Then Reuven brings mandrakes – Dudaim – to his mother. Rachel sees and wants them because it was believed to make you fertile etc etc. So Leah trades them for a night with Yakov.

Leah gives birth to fifth son – Isaccar – “you are my wages”.

Those who have been called by YHVH will once again in the last days be joined to and become part of the 12 tribes of Yisrael.

The prophet speaking of when Yahshua returns and rules and reigns over the earth:

Eze 47:21 “And you shall divide this land among yourselves according to the tribes of Yisra’ĕl. Eze 47:22 “And it shall be that you divide it by lot as an inheritance for yourselves, and for the strangers who sojourn in your midst and who bear children among you. And they shall be to you as native-born among the children of Yisra’ĕl – with you they have an inheritance in the midst of the tribes of Yisra’ĕl¹. Footnote: ¹Isa. 14:1, Isa. 56:6-8, Rom. 11:17-26, Eph. 2:19, Eph. 3:6, Rev. 21:12. Eze 47:23 “And it shall be that in whatever tribe the stranger sojourns, there you give him his inheritance,” declares the Master יהוה.

The Testaments of the Twelve Patriarchs – https://www.sacred-texts.com/bib/fbe/fbe266.htm

With YHVH’s help we will attempt to address the issue of polygyny – a man having more than one wife.

http://www.ecclesia.org/TRUTH/polygamy.html

This midrash is not promoting the practice or non-practice of polygyny. This midrash does not reflect any personal opinion, or any other teacher’s personal opinion. This midrash is simply reflecting on what scripture says on this topic, and attempts to answer the question, "Is polygyny a sin?"

Have you ever wondered why YHVH never condemned polygyny? It's not hard to prove from the First and Second writings that polygyny was, and still is, a valid form of marriage and is not sinful.

The Scriptures are clear that polygyny was, and still is today, a valid form of marriage. YHVH nowhere condemns set apart men for having more than one wife. Avraham had a wife, and then he married her maid (Genesis 16:2-4); Yakov married Leah and Rachel (Gen.29:23-30; 31:17; 32:22) and then he married Leah and Rachel's handmaids, Zilbah and Bilhah and (Genesis 30:1-24; 37:2); Judge Gideon had many wives and a concubine (Judges 8:30-31); Elkanah married Channah and Peninnah (1 Sam.1:2); David married Abigail and Ahinoam (1 Sam.25:42-43; 30:18), then later took more wives (2 Sam.5:13) at Jerusalem (1 Chron.14:3); In 2 Sam.12:7-8, YHVH gave David these multiple wives as a blessing, just as anointing him as king over Yisrael, protecting him from Saul, and giving him the house of Yisrael and Yahudah were also blessings from YHVH; King Solomon had 700 wives and 300 concubines (1 Kings 11:1-3) (see later about Shlomo (Salomon); Ashur married Helah and Naarah (1 Chron.4:5); Shaharaim married Hushim and Baara (1 Chron.8:8); Aviyah had 14 wives (2Chron.13:21); Yehoiada the priest had 2 wives (2 Chron.24:3).

Also, YHVH never condemned ungodly men for having more than one wife either: Lamech (Gen.4:19), Esav (Gen.36:2,6), King Rehoboam had 18 wives (2 Chron.11:21); King Belshazzar had many wives (Dan.5:2-3). In addition, after war-time, many women would marry more than one man because of the shortage of men available due to their being killed (Isaiah 4:1).

We find our brother Paul referring to the polygyny of Avraham without a hint that it was sinful Gal 4:22 For it has been written that Avraham had two sons, one by a female servant, the other by a free woman.

When we study the Torah concerning polygyny, we find that when the singular "wife" is used, those laws could apply to monogamy or polygyny (Deut. 22:13, 22), and when the plural "wives" is used, those laws only apply to polygyny. (Deut. 21:15-17). The Torah stated that a man could take another wife as long as he still provided for his first wife (Exo.21:10). This is what the apostle Paul calls "due benevolence" 1Co 7:3 Let the husband render to his wife what is her due, and likewise also the wife to her husband. The law protected the rights of the first born son concerning his inheritance in the case where the father preferred another wife over his mother (Deut. 21:15-17).

The Torah commanded that any man who had sex with a virgin was to marry her (Deut. 22:28-29). There is nothing in this text that supports the idea that only single men are to marry in this instance. This law protected and ensured the woman that her food, clothing, and marital rights and duties would not be diminished. This also protected the woman from the reproach of not being able to find another man to be her husband because she was no longer a virgin and, furthermore the reproach of possibly never being able to have children. The man, single or married, needed to be responsible for his fornication and the woman needed to be protected.

The law commanded a man to marry the widow of his deceased brother's wife if he had no children with her (Deut. 25:5-10). Again, there is nothing in this text that supports that this law was limited to only single brothers.

The Torah did have some restrictions on polygyny, such as a man not marrying the sister or mother of his wife (Lev. 18:17, Lev. 20:14). Another restriction admonished the king against the acquisition of too many wives (Deut. 17:17), and, in particular, foreign wives, because they would tend to tempt him towards their gods (1 Kings 11:1-8). Solomon sinned, not because of the fact that he had many wives, but because he married women from foreign countries, and he did not tear down their places of worshipping false gods (Deuteronomy 7:3). It would also appear that Solomon broke this law in that he multiplied seven hundred wives and three hundred concubines to himself (1 Kings 11:3). Solomon abused the right to take more than one wife and no doubt had difficulty in meeting the sexual needs of so many women. David, on the other hand, did not break this law, as was discussed earlier (2 Samuel 12:7-8).

Yahshua fulfils the law of Polygyny

This subject of polygyny applies to Yahshua and the good news, in that Yahshua came to fulfill the Torah and the prophets (Mat.5:17). Yahshua is a polygynist in the sense that the Assembly is likened to five wise betrothed virgins (Matt. 25:1-13, Matt. 24:34). Yahshua is one with the "members" (plural) of His body, the ‘’ekklessia or Kehelah’’, and one Spirit with them all (1 Corinthians 6:15-17).

Yahshua, in fulfilling the Torah, is the perfect husband to each individual member providing them with "clothing" such as His robes of righteousness (Matt. 22:11-14, Rev. 7:9,13-14, Rev. 22:14), "food" as He is the "bread of life" (Jn. 6:32-35), Could any believer doubt the loveliness of Yahshua as his/her lover? Yahshua will take His people to His banqueting house, and His banner over us is love (So. 2:4). He has provided a place or a dwelling for us (Jn. 14:2). There's no question that YHVH's people are well taken care of.

Objections to Polygyny

"Polygyny is adultery."

At one time, many thought that polygyny was the same thing as adultery until some actually took the time to study the matter. Since adultery was punishable by death under the Torah (Lev. 20:10; Deut. 22:22-23), and the Torah allowed, regulated, and as was seen earlier, would command polygyny in certain instances; adultery cannot be seen as synonymous with polygyny. Men and their wives were not put to death for having polygynous marriages! It is very important that we look to the Scriptures to define what "adultery" is instead of holding to a slanted Western definition of adultery. In many westernized countries, adultery is seen as a married individual having sexual intercourse with someone of the opposite sex, besides their spouse, married or single. This law on this matter reflects the ideas of Roman culture and the apostate Roman Catholic Church and isnot aligned with YHVH’s Torah.

The Scriptural view of the wife is that she is the property of her husband. Therefore, any man who had relations with her was guilty of breaking the 8th commandment as well, "You shall not steal" and was to be put to death along with the adulterous wife. As already discussed, if a single or married man had sex with a virgin or unmarried woman, he was commanded to marry her.

2 "Polygyny violates 'the two shall be one flesh.'"

Neither YHVH nor Moshe saw any violation or contradiction of Genesis 2:24 to the Torah which not only allowed polygyny, but as was seen earlier, in some cases commanded it. It would be strained exegesis to say that YHVH, in Genesis 2:24, is establishing some kind of monogamous law that excludes, or somehow condemns, polygyny. Gen 26:5 because Aḇraham obeyed My voice and guarded My Charge: My commands, My laws, and My Torot.”a Footnote: aTorot - plural of Torah, teaching.

Exegetically and contextually, Yahshua' point, in Matthew 19:4-6, when he cites Genesis 2:24, is the indissolubility of marriage, for He says, "Therefore, what YHVH has joined together, let not man separate." The expression "one flesh," insofar as it relates to the structure of marriage, refers to the indissolubility of a man and his wife within a marriage, whether it be monogamous or polygynous. This was YHVH’s point in quoting the Genesis passage, and in no way condemns polygyny.

Now what about Paul's expression 'one flesh'? Far from being a certain revelation concerning monogamy, the Pauline usage would illustrate, rather the broadness and flexibility of this Old Testament expression. For Paul, this unity in the 'flesh' is not confined to the conjugal union of one husband and one wife, nor is it limited to the bonds of kinship. Even a man who joins himself to a prostitute becomes 'one flesh' with her (1 Corinthians 6:16-17). This kind of unity is obviously not exclusive in the way that a monogamous union is supposed to be, for a man can become 'one flesh' with any number of prostitutes (which in this case of course is sin -prostitutes). According to this use of the expression, it would follow also that a man becomes 'one flesh' with more than one wife in a society which accepts this form of marriage. If a sinful prostitute can become "one flesh" with many men, then why would it be inconceivable that a man after YHVH’s own Heart like David could have been "one flesh" with the wives YHVH gave him?

Individually, each believer that is joined to the Yahshua is one spirit with Him (1 Corinthians 6:17). Just as another believer’s union with Yahshua does not, in any way destroy the oneness of our union with Yahshua, so it is that a man may be one flesh with more than one wife. Yahshua knows, receives, and becomes one Spirit with His virgin(s) (Matt. 25:1-13).

It is important to recall that the real background to marriage in ancient YYisrael, the background against which the scriptural passages on marriage are to be seen, was the larger community of the family and the clan. Marriage was not understood primarily in terms of the husband-wife relationship, and certainly not in terms of an exclusive relationship between only two persons. Marriage was regarded as a social instrument required for the preservation and continuation of families and clans. Through daughters being married into different families, there was a mutual strengthening of kinship bonds-each family giving its own flesh and blood to other families.

"Flesh" has a wider social or kinship meaning found frequently in the Old Testament (cf. Gen. 29:14; 37:27; Lev. 18:6; Judges 9:2; 2 Sam. 5:1; 19:12-13; Neh. 5:5; Isa. 58:7). 'One flesh', is not confined exclusively to only two persons. The several children of one mother are 'one flesh' with her, by reason of their unity in generation and in maternal love. The relationship between the mother and each child, respectively, may even be regarded as a union of 'two' in 'one flesh', without thereby excluding the other children from this same relationship with their mother. So, by reason of a socially valid polygynous marriage, a man may be conjugally united with each of his wives, respectively, as 'two' in 'one flesh'-both in a carnal sense and in terms of kinship.

3 "The Assembly is pictured as the BRIDE of Messiah, not brides!"

Yes, the Assembly, in most Pauline contexts, is described as the bride of Messiah (2 Corinthians 11:2; Ephesians 5:22-33), but then again Paul will describe the Assembly as a plurality of persons: a husband must love his wife, "as Messiah does the Assembly, because we are members of his body" (cf. Ephesians 5:28-33; 1 Corinthians 6:15; 12:27). In theological jargon, this is called "corporate personality", the bride (singular) symbolically representing the “we/members (plural)”.

It is not entirely true that the Father and Messiah are only portrayed as monogamists in Scripture. YHVH is married to two women - Yahudah and Yisrael (cf. Jer. 3:6-10; 31:31-32; Ezk. 23:2-4), and, as already pointed out, the Assembly is pictured as being in a polygynous relationship with Messiah, with five faithful virgins (Matt. 25:1-13). The covenant union was described by Jeremiah in terms of a polygynous marriage, "I was a husband unto them, saith YHVH" (Jer.31:31-32).

4. The dispensational view: "polygyny was only for Yisrael in the Old Testament who were under the law; monogamy is the Scriptural norm for believers, today in the New Testament who are under grace!"

This view rejects the premise that morality and application of YHVH's moral standards contained in the Torah for Yisrael have vanished along with its theocratic status. Certain aspects of YHVH’s Torah for Yisrael stem from His eternal Set Apartness and justice and know no geographical and ethical barriers. Yisrael and her law's moral and socio-political standards of justice are applicable for us today because they stem from YHVH's Set Apart character. Men can either form laws for societies proceeding out of their own hearts and imaginations, or they can go to YHVH’s Torah and submit to what His standards of divine justice are for human societies. The Torah that was given to Yisrael is reflective of His Set Apartness and His standards for justice (what is right and what is wrong). Since YHVH's Set Apart character never changes, His standards of what is right and what is wrong, and how evil workers are to be punished, will never change either.

Those who do not favour taking YHVH’s Torah as the ultimate standard for civil morality and public justice will be forced to substitute some other criterion of good and evil for it. The civil magistrate cannot function without some ethical guidance, without some standard of good and evil. If that standard is not to be the revealed Torah of YHVH, then what will it be? In some form or expression, it will have to be the law of man - the standard of self-law or autonomy. And men will either choose to be governed by YHVH or to be ruled by tyrants. Because of the merciful, restraining work of the Set Apart Spirit in societies, we do not see at every stage in history these stark polarities coming to expression; most societies will, to some measure, strive for conformity to YHVH's law, even when it is officially denounced. However, in principle the choices are clearly between YHVH's law and man's law, between life and death for a society.

Concerning marriage, any religious group or nation that ignores the moral standards set forth in YHVH's law surrounding marriage, polygynous or monogamous, will be held accountable by YHVH for their actions.

5. Polygyny is condemned by Paul when he addressed the qualifications for deacons and Elders. "Elders and deacons are to be the husbands of ONE wife"! (1 Timothy 3:2,12; Titus 1:6)

First of all, this passage is not addressed to all believers in Messiah but applies only to elders and deacons. Period. We cannot take something that only applies to a specific group of men and apply that too all men in general. This would be taking a verse out of its context.

Secondly, notice, these passages do not say "only" one wife. The Greek word that "one" is translated from here is word #3391, mia, and is also translated as "a" or "the first" in other parts of scripture. Thus the emphasis would be that an elder needs to be a married man, having children, and that he must not have divorced his first wife.

For example, in the following passages, the word "a" is the same word translated "one" above:

Matthew 21:19,"And when he saw a fig tree in the way..."
Matthew 26:69, "Now Peter sat without in the palace: and a damsel came unto him...",
Revelation 9:13, "And the sixth angel sounded, and I heard a voice..."

Likewise, Elders and deacons are to be the husbands of a wife, and have children, because if he cannot rule his own household, how can he rule the assembly of Messiah? This passage does not limit him to only one wife, that is not its point. The purpose for these qualifications is stated in 1 Timothy 3:5, "(For if a man knows not how to rule his own house, how shall he take care of the assembly of YHVH)?" The point is that he must be able to rule his wife and children, and if he has multiple wives, and is able to rule them, so much the better! Any man who can love and rule multiple women, and made them happy, according to the Word of YHVH, is certainly qualified to rule a congregation of other believers!

Another example of how the word "one" is translated is when scripture speaks of Messiah having risen "the first day of the week" (Matthew 28:1, Mark 16:2,9, Luke 24:1, John 20:1,19), the phrase "the first" is translated from the same word (mia) that "one" is translated from above. Thus, it can also read as follows, "Elders and Deacons are to be the husbands of the first wife."

Again, the purpose for these qualifications is stated in 1 Timothy 3:5, "(For if a man knows not how to rule his own house, how shall he take care of the assembly of YHVH)?" And if an elder or a bishop was divorced from his first wife, he would be violating YHVH's Law regulating polygyny, which states, "If he takes another wife; her food, her raiment, and her duty of marriage, shall he not diminish" (Exodus 21:10). In other words, if an elder or a bishop was not still married to his first wife because of divorce, but married to other women, then he would be diminishing his first wife's food, raiment, and her duty of marriage, and therefore evidence that he does not know how to rule his own house, and therefore cannot rule the assembly of YHVH.

Some might object to this interpretation that an elder needs to be a married man with children because they say Paul was an elder but was a single man. However, scripture does not say Paul was an elder. And even though Paul was unmarried (1 Corinthians 7:8), a glance at Liddell and Scott's Greek-English Lexicon, and Zodhiates Word Studies, will reveal that 'unmarried' is used to denote both 'bachelors' and 'widowers'. It refers to those who are not currently married, whether they have never been married or were once married and have been widowed or divorced. The parallelism thus suggests that in 1 Corinthians 7:8 'unmarried' refers only to widowers', and not to any bachelor or single person. Paul himself could have been a widower. Especially since the Bible implies that Paul was married! As a Pharisee (Acts 23:6; 26:5) Paul must have been married because there were no single Pharisees. Also, Paul himself defended his prerogative to take a wife and bring her on his journeys with him as other apostles (1 Corinthians 9:5).

Paul's purpose in 1 Corinthians 7 is not to give requirements and advice for the eldership, anyway! Due to the "present distress" (vs. 26) Paul advised "that it is good for a man to remain as he is:" This "present distress" was a situation unique to the earlier church due to the persecution that was prophesied by Daniel and Yahshua.

6 The law of Polygyny could have changed. For example, Before the Mosaic law, a man was allowed to marry sisters (Genesis 29), but the Mosaic law changed this law and prohibited marrying sisters (Leviticus 18:18)

Leviticus is taken out of context. This is how it reads, "Thou shalt not take a wife in addition to her sister, as a rival, to uncover her nakedness in opposition to her, while she is yet living" (Septuagint). As we can see, this text doth not simply forbid the taking one wife to another, but the doing it in such a manner or for such an end, that he may vex or punish, or revenge himself of the former, which probably was a common motive amongst that hard-hearted people to do so. When Yakov married two sisters (Genesis 29), his intent and purpose was not to vex them. Therefore, Yakov did not violate YHVH's Law, and nothing was changed.

7 Well, the two sisters Yakov married were also his daughter-in-laws! Yakov said he was Labon's "brother," (Genesis 29:12), which would make Leah and Rachel Yakov's daughter-in-laws. However,

marrying a daughter-in-law is prohibited by Elohim (Leviticus 18:15), the penalty of which is death (Leviticus 20:12).

The term "brother," in Genesis 29:12 is translated from a Hebrew/Greek word that literally means "a relative," and is extended to remote degrees of relationships, as uncle, cousin, or nephew. The authority of the Septuagint bears this out by translating this passage, "And he told Rachel that he was the near relative of her father..." (Genesis 29:12). So, it does not mean that Yakov was Lavan's literal brother, but simply a relative.

8 Well, the sexual relationship laws were changed. Under the law of Moses, it is stated that a man must not have sexual relations with his sister (Leviticus 18:9), and a man must not have sexual relations with his half-sister (Leviticus 18:11). However, Abraham was married to Sarah, who was his half-sister (Genesis 11:29; 20:12)! How do you explain this?

Here is what Abraham said about his wife, Sarah:

Genesis 20:12, "And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife."

However, by "daughter," Abraham was referring to his niece. Terah, Abraham's father, is supposed by many interpreters to have had two wives; Haran, Sarah's father, to have been a son of the second; so that Sarah was his niece, and granddaughter of his father, but not of his mother. The term "sister" was then often given to a niece, and "brother" to a nephew, uncle, or near relative (Genesis 11:29; 20:5,13). This is how the Hebrews used these words.

Even if Abram did marry his half-sister, he married her before he was called by YHVH (Genesis 11:29). After he married her, YHVH called him to His service (Genesis 12). All men are sinners, and Abram was no exception. Even if he married her sinfully, it is YHVH's Will that one keeps his covenant and oath with another. If Abraham realized that he married her when he was not supposed to, he had to stay married to her rather than divorce her.

9. What about the offspring of Adam and Eve, and Noah and his family? Brothers must have married their own sisters in those cases.

Yes, it must be evident that in the infancy of the world, persons very near of kin must have been joined in matrimonial alliances; and that even brothers must have matched with their own sisters. In these first instances necessity required this; when this necessity no longer existed, the thing became inexpedient and improper for two reasons: 1. That the duties owing by nature to relatives might not be confounded with those of a social or political kind; for could a man be a brother and a husband, a son and a husband, at the same time, and fulfil the duties of both? Impossible. 2. That by intermarrying with other families, the bonds of social compact might be strengthened and extended, so that the love of our neighbour, &c., might at once be felt to be not only a maxim of sound policy, but also a very practicable and easy duty; and thus feuds, divisions, and wars be prevented.

Adam's sons must of necessity have married their own sisters; but it was requisite that it should be made by a positive law unlawful and detestable, for the preventing of sinful familiarities between those that in the days of their youth are supposed to live in a house together, and yet cannot intermarry without defeating one of the intentions of marriage, which is the enlargement of friendship and interest. If every man married his own sister (as they would be apt to do from generation to generation if it were lawful), each family would be a world to itself, and it would be forgotten that we are members one of another. It is certain that this has always been looked upon by the more sober heathen as a most infamous and abominable thing; and those who had not this law yet were herein a law to themselves. The making use of the ordinance of marriage for the patronizing of incestuous mixtures is so far from justifying them, or extenuating their guilt, that it adds the guilt of profaning an ordinance of YHVH, and prostituting that to the vilest of purposes which was instituted for the noblest ends.

Polygyny, Divorce, and Remarriage in the Apostolic Scriptures

Even though a man can marry more than one woman without being charged with "adultery", a woman cannot marry more than one man (Romans 7:2-3, 1 Corinthians 7:39), and that if a married woman is involved with another man, she will be charged with adultery. The reason the man is not mentioned by Paul is because, according to the law, a man could marry another woman (single) while his first wife was still alive and not be guilty of adultery.

In matters of divorce and remarriage, it is Paul's pattern of writing in 1 Corinthians 7 to apply something to both the wife and the husband if it indeed applies to both. Both a wife and a husband are admonished not to divorce (1 Corinthians 7:10-11). Both the husband and the wife are commanded not to divorce in the case that they are married to an unbeliever (vs. 12-16). But only the wife is told that she cannot be joined to another as long as her husband lives. (vs. 39).

Therefore, the Biblical position on remarriage is the following: If a woman is divorced unjustly by her husband, she may not remarry another because she is bound to the first as long as he lives. If a man is divorced by his wife, he may remarry another, but he must pray for his first wife’s return and accept her back as his wife if she does return (1 Corinthians 7:11). If a man divorces his wife unjustly, he may not remarry another, as it would then be considered "adultery" (Mark 10:11).

Understanding polygyny and accepting it as a valid and Scriptural form of marriage today is very crucial because it brings healing and knowledge to those who have found themselves divorced by a spouse, as well as giving understanding and wisdom to missionaries who preach the good news to polygynous families in other countries. It is my sincere prayer that you have experienced some healing and/or gained wisdom and understanding from what YHVH's Word has to say on this subject of polygyny.

Final Thoughts

For most of the world, polygyny is unnatural, just as righteousness and honesty have become increasingly "unnatural." Our perception of things is relativistic -- it depends on our own spiritual condition and the way our minds have been trained. We, as bondservants of Messiah, ought to be trained by the Word of YHVH and not by the world.

Rom 12:2 And do not be conformed to this world, but be transformed by the renewing of your mind, so that you prove what is that good and well-pleasing and perfect desire of Elohim.

Baruch atah YHVH, Eloheinu, Melech ha-‘Olam, asher natan lanu Toraht-emet, v’chai-yeh o’lam nata-b’tochenu. Baruch atah YHVH, notein ha-Torah. Amein.

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 – Amein.

Parashat 7 (Vayetzeh) Portion 27 – "And he went out"– Ber/Gen 28:10 -29:30 Hosh 12:13- 13:5+14:9-10 Eph 5:5-10

Blessed are you, YHVH, our Elohim, King of the Universe, you have selected us from among all the peoples, and have given us your Torah. Amein.

ויצא יעקב

Gen 28:10 And Yaʽaqoḇ went out (Vayetzei) from Be’ĕrsheḇa and went toward Ḥaran.

Yakov (transliteration can differ like Yakov or Yaqov) went from the place (Beersheba)where he received the covenantal blessing of the first born to Haran (a parched land S2787) and from then onto a spiritual wilderness journey that would cause him to say the following to Pharoah: much pain and many challenges.

Gen 47:9 And Ya‛aqoḇ 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.”

Gen 47:10 And Ya‛aqoḇ blessed Pharaoh, and went out from before Pharaoh.

Gen 47:11 So Yosěph settled his father and his brothers, and gave them a possession in the land of Mitsrayim, in the best of the land, in the land of Ra‛meses, as Pharaoh had commanded.

Gen 47:12 And Yosěph provided his father, and his brothers, and all his father’s household with bread for the mouth of the little ones.

Yasher 29

30. And Isaac finished commanding Jacob and blessing him, and he gave him many gifts, together with silver and gold, and he sent him away; and Jacob hearkened to his father and mother; he kissed them and arose and went to Padan-aram; and Jacob was seventy seven years old when he went out from the land of Canaan from Beersheba 31. And when Jacob went away to go to Haran Esau called unto his son Eliphaz, and secretly spoke unto him, saying, Now hasten, take thy sword in thy hand and pursue Jacob and pass before him in the road, and lurk for him, and slay him with thy sword in one of the mountains, and take all belonging to him and come back. 36. And Eliphaz came near to Jacob and he answered and said unto him, Thus did my father command me, and now therefore I will not deviate from the orders which my father gave me; and when Jacob saw that Esau had spoken to Eliphaz to employ force, Jacob then approached and supplicated Eliphaz and his men, saying to him, 37. Behold all that I have and which my father and mother gave unto me, that take unto thee and go from me, and do not slay me, and may this thing be accounted unto thee a righteousness. 38. And the Lord caused Jacob to find favor in the sight of Eliphaz the son of Esau, and his men, and they hearkened to the voice of Jacob, and they did not put him to death, and Eliphaz and his men took all belonging to Jacob together with the silver and gold that he had brought with him from Beersheba; they left him nothing.

Maybe this is how YHVH will get the attention of the remnant of Yakov in the last days – strip them from all their possessions and comforts. Yakov is about to have a life changing encounter with YHVH.

Gen 28:11 And he came upon a place and stopped over for the night, for the sun had set. And he took one of the stones of that place and put it at his head, and he lay down in that place to sleep.

Three times in this one verse (Ber 28:11) the Hebrew word “ha makom” or “the place” is used.

יא וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם, כִּי-בָא הַשֶּׁמֶשׁ, וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם, וַיָּשֶׂם

מְרַאֲשֹׁתָיו; וַיִּשְׁכַּב, בַּמָּקוֹם הַהוּא.

Mat 8:20 And יהושע said to him, “The foxes have holes and the birds of the heaven nests, but the Son of Aḏam has nowhere to lay His head.”

“Gen 28:12 And he dreamed and saw a ladder set up on the earth, and its top reached to the heavens, and saw messengers of Elohim going up and coming down on it.

“ladder” in Hebrew is “sulam” this is the only place in scripture where this word is used. The gematria for “sulam” and “Sinai” are the same – 130.

The same Torah Moshe received on Sinai, Yahshua will proclaim (has proclaimed) from the temple mount or Mount Tsion/Zion (mount Moriah) – Is 2:2-4

Yahshua refers to the event of this parashah in Joh 1:51 And He said to him, “Truly, truly, I say to you, from now on you shall see the heaven opened, and the messengers of Elohim ascending and descending upon the Son of Adam.” He is the Torah that came from heaven and who returned to heaven and will come back again from heaven. Messengers (angels) do this all the time. 2 Cor 12:2

The significance of this event points us to fact that YHVH was assuring Yakov that he would make a way for His chosen people to reach Him. Speaking of messengers the scripture says: Heb 1:14 Are they not all serving spirits sent out to attend those who are about to inherit deliverance?

Gen 28:13 And see, יהוה stood above it and said, “I am יהוה Elohim of Aḇraham your father and the Elohim of Yitsḥaq. The land on which you are lying, I give it to you and your seed.

Gen 28:14 “And your seed shall be as the dust of the earth, and you shall break forth to the west and to the east, to the north and the south. And all the clans of the earth shall be blessed in you and in your seed.

Gen 28:15 “And see, I am with you and shall guard you wherever you go, and shall bring you back to this land. For I am not going to leave you until I have done what I have spoken to you.”

Gen 28:16 And Yaʽaqoḇ awoke from his sleep and said, “Truly, יהוה is in this place, בַּמָּקוֹם הַזֶּה and I did not know it.”

Gen 28:17 And he was afraid and said, “How awesome is this place!הַמָּקוֹם This is none other than the house of Elohim, and this is the gate of the heavens!”

Gen 28:18 And Yaʽaqoḇ rose early in the morning, and took the stone that he had put at his head, set it up as a standing column, and poured oil on top of it.

Gen 28:19 And he called the name of that placeהַמָּקוֹם Bĕyth Ěl, however, the name of that city had been Luz previously.

Yakov was not looking for Beit – El, he was guided to this place – ‘’ha makom’’ so too will his seed.

Gen 28:20 And Yaʽaqoḇ made a vow, saying, “Seeing (if) Elohim is with me, and has kept me in this way that I am going, and has given me bread to eat and a garment to put on –

Gen 28:21 when I have returned to my father’s house in peace, and יהוה has been וְהָיָה (will be)my Elohim,

Gen 28:22 then this stone which I have set as a standing column shall be Elohim’s house, and of all that You give me, I shall certainly give a tenth to You.”

Gen 29:1 And Yaʽaqoḇ moved on and came to the land of the people of the East.

Gen 29:2 And he looked and saw a well in the field, and saw three flocks of sheep (John 10:16)lying by it, for out of that well they watered the flocks, and a large stone was on the well’s mouth.

Gen 29:3 And all the flocks would be gathered there, then they would roll the stone from the well’s mouth and water the sheep, and put the stone back in its place on the well’s mouth.

Joh 10:16 “And other sheep I have which are not of this fold – I have to bring them as well, and they shall hear My voice, and there shall be one flock, one shepherd.[b] Footnote: bSee also Joh_11:52, Eph_2:13-19, Isa_56:8, Eze_34:23, Eze_37:24. (the two houses of Israel and the nations)

Gen 28:22 then this stone(Heb וְהָאֶבֶן הַזֹּאת– ve ha even hazot) which I have set as a standing column shall be Elohim’s house..This could be a reference to Messiah as the chief corner stone of the future temple.

Only twice in the Tenach do you have a combination of the word “and the stone” in Hebrew “ve ha even” It is found in Ber/Gen 28:22 and 29:2.

Psa 118:22 The stone which the builders rejected Has become the chief corner-stone.[b] Footnote: bSee also Act_4:11.

It is amazing to consider that ‘’the large stone’’ was rolled away from the grave of our Master and when his followers came to seek him, he was not there – Luke 24:2

Mat 21:42 יהושע said to them, “Did you never read in the Scriptures, ‘The stone which the builders rejected has become the chief corner-stone. This was from יהוה, and it is marvellous in our eyes’? Mat 21:43 “Because of this I say to you: the reign of Elohim shall be taken from you and given to a nation bringing forth the fruits of it. Mat 21:44 “And he who falls on this stone shall be broken, but on whomever it falls, he shall be pulverised.”

Isa 8:14 “And He shall be for a set-apart place, but a stone of stumbling and a rock that makes for falling to both the houses of Yisra’ĕl, as a trap and a snare to the inhabitants of Yerushalayim. Isa 8:15 “And many among them shall stumble and fall, and be broken and snared and taken.” Isa 8:16 Bind up the witness, seal the Torah among my taught ones.

Gen 29:4 So Yaʽaqoḇ said to them, “My brothers, where are you from?” And they said, “We are from Ḥaran.”

Gen 29:5 And he said to them, “Do you know Laḇan son of Naḥor?” And they said, “We know him.”

Gen 29:6 So he said to them, “Is he well?” And they said, “Well. And see, his daughter Raḥĕl is coming with the sheep.”

Gen 29:7 And he said, “See, it is still high day, not the time for the livestock to be gathered together. Water the sheep, and go and feed them.”

Gen 29:8 But they said, “We are not allowed until all the flocks are gathered together, and they have rolled the stone from the well’s mouth, then we shall water the sheep.”

Gen 29:9 While he was still speaking with them, Raḥĕl came with her father’s sheep, for she was a shepherdess.

Gen 29:10 And it came to be, when Yaʽaqoḇ saw Raḥĕl the daughter of Laḇan his mother’s brother, and the sheep of Laḇan his mother’s brother, that Yaʽaqoḇ went near and rolled the stone from the well’s mouth, and watered the flock of Laḇan his mother’s brother.

Gen 29:11 And Yaʽaqoḇ kissed Raḥĕl, and lifted up his voice and wept.

Gen 29:12 And when Yaʽaqoḇ told Raḥĕl that he was her father’s relative and that he was Riḇqah’s son, she ran and told her father.

Gen 29:13 And it came to be, when Laḇan heard the report about Yaʽaqoḇ his sister’s son, that he ran to meet him, and embraced him and kissed him, and brought him to his house. Then he told Laḇan all these matters.

Gen 29:14 And Laḇan said to him, “You are indeed my bone and my flesh.” And he stayed with him for a month.

Gen 29:15 Then Laḇan said to Yaʽaqoḇ, “Because you are my relative, should you therefore serve me for naught? Let me know, what should your wages be?”

Gen 29:16 And Laḇan had two daughters, the name of the elder was Lĕ’ah, and the name of the younger was Raḥĕl.

Gen 29:17 And Lĕ’ah’s eyes were weak, but Raḥĕl was lovely of form and appearance.

Gen 29:18 And Yaʽaqoḇ loved Raḥĕl, so he said, “Let me serve you seven years for Raḥĕl your younger daughter.”

Gen 29:19 And Laḇan said, “It is better that I give her to you than that I should give her to another man. Stay with me.”

Gen 29:20 So Yaʽaqoḇ served seven years for Raḥĕl, and they seemed to him but a few days because of the love he had for her.

Gen 29:21 Then Yaʽaqoḇ said to Laḇan, “Give me my wife, for my days are completed, and let me go in to her.”

Gen 29:22 And Laḇan gathered all the men of the place and made a feast.

Gen 29:23 And it came to be in the evening, that he took Lĕ’ah his daughter and brought her to Yaʽaqoḇ. And he went in to her.

Gen 29:24 And Laḇan gave his female servant Zilpah to his daughter Lĕ’ah as a female servant.

Gen 29:25 And in the morning it came to be, that see, it was Lĕ’ah. So he said to Laḇan, “What is this you have done to me? Was it not for Raḥĕl that I served you? Why then have you deceived me?”

Gen 29:26 And Laḇan said, “It is not done this way in our place, to give the younger before the first-born.

Gen 29:27 “Complete the week of this one, then we give you this one too, for the service which you shall serve with me still another seven years.”

Gen 29:28 And Yaʽaqoḇ did so and completed her week. Then he gave him his daughter Raḥĕl too, as wife.

Gen 29:29 And Laḇan gave his female servant Bilhah to his daughter Raḥĕl as a female servant.

Gen 29:30 And he also went in to Raḥĕl, and he also loved Raḥĕl more than Lĕ’ah. And he served with Laḇan still another seven years.

Polygyny was very common in the ancient Hebrew culture. In the church and modern western civilization, it is unacceptable. There is no scriptural evidence in all scripture that YHVH ever forbade this kind of marriage arrangement.

Joh 16:33 “These words I have spoken to you, that in Me you might have peace. In the world you have pressure, but take courage, I have overcome the world.” 2Pe 1:19 And we have the prophetic word made more certain, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts, 2Pe 1:20 knowing this first, that no prophecy of Scripture came to be of one’s own interpretation, 2Pe 1:21 for prophecy never came by the desire of man, but men of Elohim spoke, being moved by the Set-apart Spirit. (The Torah is a prophetic word to all nations)

A prayer to meditate on to overcome the challenges of this world:

Psa 34:1 Aleph אֲבָרְכָה I bless יהוה at all times; His praise is continually in my mouth.

Psa 34:2 Bět בַּיהוָה My being makes its boast in יהוה; Let the humble hear and be glad. Jer 9:24

Psa 34:3 Gimel גַּדְּלוּ Oh, make יהוה great with me, And let us exalt His Name together.

Psa 34:4 Dalet דָּרַשְׁתִּי I sought יהוה, and He answered me, And delivered me from all my fears.

Psa 34:5 Hě הִבִּיטוּ They looked to Him and were lightened, Waw וּפְנֵיהֶם And their faces were not ashamed.

Psa 34:6 Zayin This זֶה poor one cried out and יהוה heard him, And saved him out of all his distresses.

Psa 34:7 Ḥet חנה The messenger of יהוה encamps all around those who fear Him, And rescues them.

Psa 34:8 Tet טַעֲמוּ (perceive)Oh, taste and see that יהוה is good; Blessed is the man that takes refuge in Him!

Psa 34:9 Yod יְראוּ Fear יהוה, you His set-apart ones, For there is no lack to them who fear Him!

Psa 34:10 Kaph כְּפִירִים Young lions have lacked and been hungry; But those who seek יהוה lack not any good matter.

Psa 34:11 Lamed לְכוּ Come, you children, listen to me; Let me teach you the fear of יהוה.

Psa 34:12 Mem מִי Who is the man who desires life, Who loves many days, in order to see good?

Psa 34:13 Nun נְצֹר (guard) Keep your tongue from evil, And your lips from speaking deceit.

Psa 34:14 Sameḵ סוּר Turn away from evil and do good; Seek peace, and pursue it.

Psa 34:15 Ayin עֵינֵיThe eyes of יהוה are on the righteous, And His ears unto their cry.

Psa 34:16 Pě פְּנֵי The face of יהוה is against evil-doers, To cut off their remembrance from the earth.

Psa 34:17 Tsadi צָעֲקוּ The righteous cried out, and יהוה heard, And delivered them out of all their distresses.

Psa 34:18 Qoph קָרוֹב יהוה is near to the broken-hearted, And saves those whose spirit is crushed.

Psa 34:19 Rěsh רַבּוֹת, רָעוֹת צַדִּיק Many are the evils of the righteous,[a But יהוה delivers him out of them all. Footnote: a Psa_71:20, 2Ti_3:11-12.

Psa 34:20 Shin שֹׁמֵר He is guarding all his bones; Not one of them is broken.

Psa 34:21 Taw תְּמוֹתֵתEvil does slay the wrong, And those who hate the righteous are guilty.

Psa 34:22 יהוה redeems the lives of His servants, And none of those taking refuge in Him are guilty.

2Co 4:16 Therefore we do not lose heart, but even if our outward man is perishing, the inward man is being renewed day by day. 2Co 4:17 For this slight momentary pressure is working for us a far more exceeding and everlasting weight of esteem. 2Co 4:18 We are not looking on what is seen, but on what is not seen. For what is seen passes away, but what is not seen is everlasting. [c] Footnote: cSee 2Co_5:7, Rom_8:24, Heb_11:1 and Heb_11:13.

Baruch atah YHVH, Eloheinu, Melech ha-‘Olam, asher natan lanu Toraht-emet, v’chai-yeh o’lam nata-b’tochenu. Baruch atah YHVH, notein ha-Torah. Amein.

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 – Amein.