In this weeks' Torah Portion, Judah approaches Yosef, Yosef (Joseph) reveals his True Identity to his Brothers, Yaacov (Jacob) travels to Egypt, Yosef is reunited with his Father, the house of Yaacov settles in Goshen, and Yosef becomes their provider.

While studying this weeks' portion, I came across some thought provoking commentaries from a book called, "Tell it from the Torah." Please allow me to share them with you.

"And Yosef told his brothers, 'I am Yosef,' and his brothers couldn't answer him, because they feared him." (45:3) According to the Midrash, the brothers were so strong they could have destroyed all of Egypt. Why, then were they afraid of Yosef? The brothers were only strong when the truth was on their side. When Yosef told them who he was, they realized the magnitude of their sin and that the truth was with Yosef. The brothers weren't afraid of Yosef, but rather the truth that he represented.

"And Yaacov said, few and bad have been the days of my life, and they haven't reached...." (47:9) For speaking badly about his life, Yaacov was punished. Yitzchak lived to be 180 years old. Yaacov lived to be 147 years old, 33 years less than his father. If we count up the words in the two verses in which Yaacov complains to Pharaoh, we find that there are exactly 33 words. Yaacov lost one year for every word of complaint. (Remember the Israelites were in the wilderness forty years-one year for every day the 10 leaders, who gave an evil report, were in Canaan spying out the land. The word Wilderness in Hebrew also means "speech.")

Another interesting side note, for this weeks' portion, deals with Gemmatria; the Secrets of God's word revealed through the numerical values of the Hebrew letters. "When Pharaoh spoke to Yosef, he told him to settle his brothers bemaytav ha'aretz, "in the best of the land." (47:11) The numerical value of these words is 359. Where did they live? In the land of Goshen, which also has the numerical value of 359."

This weeks Parsha portion begins with, "Then Y'hudah approached Yosef and said....." It continues as Y'hudah pleads his case with Yosef as to why Benjamin must return with his brothers to his father, Yaacov.

During Y'hudah's plea he makes a rather subtle, but thought provoking statement, "Now therefore when I come to thy servant my father, and the lad is not with us; seeing that his soul is bound up with the lad's soul; it will come to pass, when he seeth that the lad is not with us, that he will die."

At this juncture in scripture, Y'hudah (Judah) was interceding for Benjamin's life, as Joseph wanted to keep him in Egypt. Judah could easily have said, "Now therefore when I come to thy servant my father, and the lad is not with us, he will die." Yet, he chose to tell Joseph that the reason he would die was because, "His father's (Jacob) soul was bound up with Benjamin's soul." What significance does this phrase bear on Joseph's understanding of Benjamin's relationship with Jacob and his brothers? And what is meant by the phrase "bound up?"

First of all, let's examine the statements significance. By Judah adding the phrase "seeing that his soul is bound up with the lad's soul" Joseph learns that after his disappearance, Jacob transferred all of his love and future hope into his son, Joseph's younger brother, Benjamin. He did not disperse it to the other brothers in the family. This understanding showed Joseph two things: Firstly, that Benjamin had literally become Jacob's life source and reason for living and Secondly, that Jacob's brothers had not treated Benjamin indifferently (and enviously) as they did him. This knowledge apparently served to turn Joseph's heart towards his brothers. Why was Jacob's heart bound up in Benjamin?

Jacob loved Joseph and Benjamin's mother, Rachel. From the moment Jacob set his eyes upon Rachel, he loved her. The Bible tells us that the seven plus seven years that Jacob served Laban for Rachel, were but a moment in time because of the love he had for her. His love and the very destiny and existence of his life, was bound up in Rachel. When she died there is no mention in the scriptures of how Jacob grieved or reacted. Yet, we see in diverse scenarios how it affected Jacob's attitude towards his children.

After Rachel's death (at Benjamin's birth), Jacob's love for Joseph intensified. When Jacob gave Joseph the coat of many colors he was making a remarkable statement-Joseph you are the only son I recognize as heir to the birthright. In the Patriarchal age Semitic chiefs wore coats of many colors as insignia of rulership. Therefore, The Coat of Many Colors that Jacob gave to Joseph, "marked Joseph for the chieftainship of the tribes at his father's death." The significance of this rested in the fact that Joseph was not the firstborn in the family, Rueben was. Joseph was the son of Jacob's old age born of Rachel, his beloved.

After the brothers sold Joseph to the Ishmaelites and deceived Jacob into believing he was dead, Jacob's spirit went into a state of mourning that he did not recover from until he heard that Joseph was alive: "And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days. And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: 'Nay, but I will go down to the grave to my son mourning.' And his father wept for him." "And when he saw the wagons, which Joseph had sent to carry him, the spirit of Jacob their father revived. And Israel said, "It is enough, Joseph my son is yet alive; I will go and see him before I die." (vv. 38:34-35 & 45:27-28)

Therefore, we can conclude that after both the death of Rachel and Joseph, the only remaining remnant of all that Jacob held dear, Benjamin, became the recipient of his very soul. In other words, it was the soul of Benjamin that girded Jacob thus enabling him to continuing living day by day. Jacob's soul was completely confined and knit with his son. He had no "hope" or "life" outside of his son. This is clearly portrayed by his response to Judah when he wanted to take Benjamin back to Egypt. The root word for his soul (Nafsho) in this phrase is "nefesh." It means, "a breathing creature, vitality, appetite, desire, heart, mortality, pleasure. " And it comes from the root word meaning, "to breath; to be breathed upon, refreshed." Here we understand that all the Jacob was and all that he hoped for was tied with all the Benjamin represented.

We see this same kind of binding or knitting of the soul with Jonathan and David in Samuel 18:1, "And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul...And Jonathan and David made a covenant, because he loved him as his own soul." Jonathan's hope was bound up in David even as Israel's hope today and the hope of the church is bound up in the coming Messianic/David reign.

The Rabbinical commentary on this passage in the Pentateuch offers very little insight as it reads, "The same phrase is used of the intertwined souls of David and Jonathan, 1st Samuel 18:1. The beauty and conciseness of the three Hebrew words cannot be reproduced in translation. Yet it tells us that there is more to the three words in Hebrew than what can be written in English. What are these three words in Hebrew? Vnafsho keshurah bnafsho-And his soul ("Nefesh"-breath, vitality, appetite, desire, heart, mortality and pleasure) is bound ("Kashar"-tied, connected, girded, confined, compacted, knit, bound) in his soul.

The definitions rendered here seem concise. What is it about the beauty of these three words that cannot be translated? Could it be "the essence of what connects them?" The word "kashar" appears to be used only four times in reference to the word "bound" in the Tanakh.

The first time it is used is in Genesis 38:28, when Tamar, Judah's daughter in law, was giving birth to twins: Judah's son's Pharetz (breaking out) and Zerach (scarlet). During the birth Zerach was the first to put his hand out, so the midwife "bound-kashar" a scarlet thread upon it. Immediately thereafter the other son came out. The midwife was so surprised, she called his name Pharetz which literally means, "breach or breaking out." Following this breach came Zerach, the baby with the scarlet thread. Symbolically scarlet represents blood. It takes the blood of atonement to heal or restore a breach caused by Judah's dishonesty to Tamar. Another important note regarding the scarlet thread: the sons of Tamar, who played the harlot, are mentioned in the lineage of David. The bloodline continued through Pharetz.

The next time "kashar" is mentioned is in the context of Jacob's soul being bound up in Benjamin. The tribe of Benjamin became known as a warring tribe. They also were appointed boundaries in the land of Kenan between Judah and Joseph. Jerusalem was one of the cities given to the tribe of Benjamin. It is also interesting to note that the Apostle Paul (Rav Sha'ul) was of the tribe of Benjamin.

The third time "kashar" is mentioned is in Joshua 2:21. In this scenario, the two spies sent to Jericho when leaving the house of the harlot Rahab to her to bind a scarlet cord in the window by which they departed. The scarlet thread would be the sign that death was not to enter into her home. Thus her entire family and all that was in her household would be saved when Jericho was captured. Rahab is mentioned in both Hebrews and James because of her great faith.

The final time we see this word is in Samuel 18:1. "And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul...And Jonathan and David made a covenant, because he loved him as his own soul." Yonatan was the same name given to the forerunner of Yeshua-John the Baptist.

In all four posukim (passages) there is one common thread-Blood. Scarlet symbolically represents blood. Benjamin was Jacob's only remaining child with Rachel's bloodline. In addition, Jacob's soul became bound with Benjamin's because of the blood on Jacob's coat-leading Jacob to believe the Joseph was dead. And Jonathan made a blood covenant with David.

Blood represents Hope, as it is the life (natural and eternal) of all mankind. Leviticus 17:11 teaches us that the life of all flesh is in the blood: "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul." The soul of man is in his blood. You may recall the story of Cain and Abel. After the death of Abel, God confronts Cain and says, "the voice of your brothers blood cries out to me from the dust." According to medical science the DNA-the genetic structure of man found in his blood "tells all." The more scientists study DNA the more they realize that DNA is the programming and recording system of man. It reveals both the very character and nature of an individual as well as the nature of his ancestry. There are certain cell formations in blood that can prove a man is Jewish. While others trace all mankind back to Adam. It is through the study of DNA that man is obtaining the technology necessary for cloning. Additionally, medical findings have proven that behavior modifies the genetic structure of man. This is especially noted in individuals with vices such as smoking and drinking. Studies have proven that before an individual contracts Cancer there is a genetic change that takes place in his blood cell formation. Sin changes the genetic structure of man's DNA and only through the blood that maketh atonement can life be restored to the genetic structure of man and his soul made complete. The spirit or breath of man is also tied up in man's blood. If a man's spirit leaves his body, the blood immediately coagulates.

Therefore, could the very essence of what causes a soul to be knit with another soul, be the missing link in the translation?

Let us consider another aspect of the "kashar" of souls that comes through the blood. Surely it is the blood of the Yehudim (Jewish people) that knits all of Israel together as one. One of the most notable and unique observations about Jewish people is that whether in Israel or in the Diaspora, they are considered "One blood-One people." If you are Jewish you can go to any Jewish community in the world and immediately be with Mishpochah (family)-no matter what nationality you are. This is also true for the blood bought church of the living God. No matter what your nationality or background is, once you have been born again through the blood of Messiah and placed in His body, you can go anywhere in the world and find yourself instantly knit with other Apostolic believers. Why? Because you are of the same bloodline and lineage. In the book of Acts, Rav Sha'ul points out that all men come from Adam, "And (God) hath made of one blood all nations of men for to dwell on all the face of the earth."

When Israel lost Rachel nothing was said, but when he lost Joseph-he lost his hope, all of his dreams died. Here we find an interesting typology regarding Israel and his Messiah. When Yeshua was sold into the hands of the High Priest and Pharisees and killed by his Jewish brethren through false accusation, the soul of Israel died-it lost its hope. You may even recall the statement that was made of all the people, "His blood be upon us and on our children." How did Israel lose its hope?

Notice in the next passage the similarity of deception in relationship to the story of Yosef. "Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, after three days I will rise again. Command therefore that the sepulcher be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first...so they set a watch" "In the end of the Sabbath, as it began to dawn toward the first day of the week, there came Mary Magdalene and the other Mary to see the sepulcher. And, behold, there was a great earthquake: for the angel of the LORD descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightening, and his raiment white as snow: and for fear of him the keepers did shake, and became as dead men. And the angel said unto the women, Fear not ye: for I know that you seek Jesus, which was crucified. He is not here: for he is risen." "Now when they were going, behold, some of the watch came into the city, and showed the chief priests all the things that were done. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, saying, say ye, His disciples came by night, and stole him away while we slept. And if this comes to the governor's ears, we will persuade him, and secure you. So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day."

Therefore, Israel's hope that Yeshua was "the Messiah" died because of the speaking of "falsehood." The "testimony of Yeshua" was hid from the eyes of the people because of unbelief. The Bible says that even to this day the saying still exists. Although I have not read nor heard this saying pronounced in the Jewish community, it is clearly evident that the spirit (sown seed of unbelief) of this saying has been passed from generation to generation. Israel is still looking and mourning over the loss of the Temple-which was symbolic of the Messiah, the promise of the Patriarch's and the hope of Israel.

In the Talmud tractate Yoma 39:b there is recorded a phenomenal happening that began at the beginning of Yeshua's ministry. "On Yom Kippur (day of atonement) it was customary for the priest to tie some red wool to the Temple gate. Miraculously, after the lamb died to take away or atone for sin, the red wool always turned white as a sign that the people had been forgiven of their sins and iniquities. From 30-70 AD, the red wool tied to the Temple gate remained red. The Rabbis concluded that HaShem (the Name of the LORD God) was saying, "I will not forgive, I will not forgive!" Why is this relevant? The beginning of this forty-year period coincides with God providing his own lamb to make "one final atonement" for all of our sins. When the Rabbis and the people did not accept God's plan for atonement they were not forgiven (Jeremiah 31:31-32).

Hope has always been "bound up" in the blood. Mankind's hope whether he realizes it or not is "bound up, connected too, tied too" the atonement made for his sins. Thus it also is with the house of Israel and the Jewish people. Their entire hope is "bound up" in the blood of Messiah. His absence has caused the soul of the house of Israel to be bound up in Benjamin. Benjamin symbolically represents Jerusalem and the Temple Mount. Israel's hope today is bound up in the soul of Jerusalem and the Temple Mount.

When Yaacov heard that Joseph was alive he was stunned and could not believe the good news. So the brethren continued to report to him all the good news. But it was only when he saw the wagons, which Yosef had sent to carry him that the spirit of Ya'akov their father began to revive. Israel said, "Enough! My son Yosef is still alive! I must go and see him before I die."

Today Israel is in a life and death struggle. Her soul is literally being fought for tooth and nail. The Temple Mount, the remnant of her hope, is being destroyed. As all the good report that Yosef was still alive-that Messiah was alive could not convince Yaacov, thus the presence of the Christian church in Israel and around the world cannot convince the Jewish people that Yeshua is the Messiah. It cannot remove the effect that the evil report had upon his soul. But, just as when Yaacov saw the wagons, so it will be when Israel's see the demonstration of the Spirit in power when the Gospel is preached.

The word "Wagons" in Hebrew is "Agalah" and it means, "from 5696-something revolving, i.e. a wheeled vehicle: --cart, chariot, wagon." It is connected to the root word, "Agol" meaning "to revolve, circular: --round." Another derivative connected to root word is "Egel" and it means, "a calf (as frisking round), especially one nearly grown (i.e. a steer): --bullock, calf, a heifer." Remember the Vision of Ezekiel-the wheel in the middle of the wheel going round and round. What did it represent?

Just as Paul of Tarsus, saw the sacrifice of Stephen and afterwards the LORD on the road to Damascus. Even so, when Israel sees the evidence of the riches of Messiah being used to carry him to Messiah (the demonstration of God's spirit in power) his spirit will revive. Israel will say enough! We must see the Messiah before we die!

Romans 1:16 is the wagon, "For I am not ashamed of the gospel of Messiah: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek." Christianity that preaches Messiah but has no power to prove that he lives will never turn the heart of Jews to believe that He is alive. It is
The disciples of Yeshua also lost hope after his death. They fell into the abyss of unbelief. It was not until Peter saw the Tomb and He revealed himself that their hearts were revived.

In the book of Acts, we see a tremendous outpouring of God's people on Shavuot-ten days after the ascension of Yeshua. The people had lost all hope that Yeshua was the Messiah when they saw his blood being shed and his coat being gambled. On the day of Pentecost (Shavuot) they began to hear that Messiah was live, but it was not until they saw the demonstration of power, heard the disciples speaking in other tongues and then heard the words of Peter (Kefa) as he preached about the blood (the death, burial and resurrection) of Yeshua that they believed and were saved.

It is important to note a few things at this juncture, prior to concluding our Dvar Torah (Teaching of the Torah). Jerusalem is the capital of Israel. It is in actuality the "heart and soul" of Israel. It is the very sear of Israel's intellect, will and emotions. Jerusalem and its annexes belong to the tribe of Benjamin. They are seated in between the land that belongs to the Tribe of Y'hudah and the tribe of Joseph named after his son Ephraim. Both the land of the tribe of Y'hudah and the tribe of Ephraim is today called, "the west bank or the occupied territories." This is the territory so heavily contested for by the Palestinians in this day.

The Halftorah portion (the reading of the Prophets) connected to this weeks Torah portion is Yechezk'el (Ezekiel) 37:15-28. "The word of Adonai came to me: "You, human being, take one stick and write on it, 'For Y'hudah and those joined with him among the people of Israel. Next, take another stick and write on it, 'For Yosef, the stick of Ephraim, and all the house of Israel who are joined to him.' Finally, bring them together into a single stick, so that they become one in your hand. When your people ask you what all this means, tell them that Adonai Elohim says this: 'I will take the stick of Yosef, which is in the hand of Ephraim, together with the tribes of Israel who are joined with him, and put them together with the stick of Y'hudah and make them a single stick, so that they become one in my hand.' The sticks on which you write are to be in your hand as they watch. Then say to them that Adonai Elohim says, 'I will take the people of Israel from among the nations where they have gone and gather them from every side and bring them back to their own land. I will make them one nation in the land, on the mountains of Israel (West Bank); and one king will be king for all of them. They will no longer remain two nations, and they will never again be divided into two kingdoms.' They will never again defile themselves with their idols, their detestable things, or any of their transgressions; but I will save them from all the places where they have been living and sinning: and I will cleanse them, so that they will be my people, and I will be their God. My servant David will be king over them, and all of them will have one Shepherd; they will live by my rulings and keep and observe my regulations. They will live in the land I gave to Yaacov my servant, where your ancestors lived; they will live there-they, their children, and their grandchildren, forever; and David my servant will be leader forever. I will make a covenant of peace with them, an everlasting covenant. I will give to them, increase their numbers, and set my sanctuary among them forever. My hope will be with them. I will be their God, and they will be my people. The nations will know that I am Adonai, who sets Israel apart as holy, when my sanctuary is with them forever."

The commentaries on this passage note the following: "Ezekiel the son of a priest, was among those who were carried off into exile in Babylon. He became one of the spiritual agencies that kept Israel's soul alive in those years of despair. He is at one priest and prophet, preacher and writer, inspirer of the nation and pastor of the individual souls. A characteristic feature of his teaching is his insistence on individual responsibility. He is the great preacher of Repentance, and of the Divine Forgiveness to those who in sincerity seek God's pardon. 'When the wicked turn away from his wickedness that he has committed, and doeth that which is lawful and right, he shall save his soul alive.' When the members of the House of Israel shall thus be purified, Israel would be restored, and become a Holy People amid whom God would be seen to dwell.

More than any other Prophet, Ezekiel makes vivid use of allegory, symbol, and parable to illustrate his message. The first half of this chapter (vv.1-14) is his Vision of the Valley of Dry Bones. The Prophet sees the nation dead, as it were, with all fires extinct in the dreary winter of Exile; and then beholds Israel revived through the Spirit of Prophecy, rising to renewed life and glory. In the second half of this chapter (vv. 15-28), which constitutes our Halftorah, the Prophet pictures the continuation of this national resurrection by the definite announcement of the reunion of the two kingdoms of Judah and Joseph (the Northern Kingdom of Israel). This is symbolized by the union of the two sticks and is a reflex of the picture given in the Sedrah, of Joseph and his Brethren united after long years of estrangement.

The symbolic action of the Prophet is intended to secure attention to his message. One stick, to represent the Kingdom of Judah (two tribes); the other, to represent the Kingdom of Israel (ten tribes). As here, the latter kingdom is often called Ephraim (the name of one of the sons of Joseph). The people ask the meaning of Ezekiel's action, which is the reunion of the two kingdoms into one, as they were under Saul, David, and Solomon. The result is not merely political reunion, but spiritual regeneration. Israel united-but united in a return to God and in faithful performance of His Torah. Then would they deserve the name of 'God's People.'

David is the ideal ruler in the future kingdom; one who, like David, would be the leader in the Messianic time. The Shechinah, God's Divine Presence will be clearly among them when they are true to their vocation as a Holy People. And thus too will Israel be the means of revealing God to the nations.

Yaacov also represents the Avrahmic covenant. This is also bound up in the soul of Benjamin, and can only be fulfilled in Messiah!

Therefore, our soul is bound up in his soul-Yeshua HaMashach. His is our sustenance and life. If it appears that our destiny or the desire he places within our hearts is taken from us-seemingly we experience a sickness in the heart. Hope deferred makes the heart sick, but when the desire comes it is a spring of life.

Yosef represents Truth. Even though Yosef was wearing the garments of the Vizier and undoubtedly was unrecognizable because of his painted face and the fact he spoke through an interpreter, but when Yosef revealed himself to his brethren, he did not speak through an interpreter, he spoke in his own native tongue-Hebrew. That was the second sign that he indeed must be Yosef. The first was that, even though the Dietary laws were not yet established according to the Torah (Law of Moses), Yosef did not eat with the Egyptians. He kept "Kasher" his soul bound up with the spirit of the almighty. Joseph was given the gift of wisdom and interpretation of Dreams, so was Daniel and four Hebrew boys. In both cases they did not assimilate into the culture by which they were taken captive. Food is a point of assimilation. They kept the dietary laws, which resulted in "Kashar" the soul being bound up in the Torah-the righteousness of God.

Even in the NT the Gentiles were not to partake of the blood of the, for the life is in the blood.

An interesting side note: It was the Romans that killed the body of Yeshua (God's eternal Temple made without hands) and the Romans that destroyed the Temple in Yerushaliym. Yet, many commentaries in Jewish Resources state that it was the Jews that brought about the destruction of the Temple because of "Loshon Hora-Evil speaking." Surely this is Truth. Evil Speaking is wrought from a heart of unbelief. Just as ten of the twelve leaders of Moshe sent to spy out the land of Kenan returned with an "Evil report." So it was in the days of Yeshua. The evil speech of the religious leaders in His day destroyed the faith of the people. This resulted in the death of Yeshua, the destruction of the Temple and the peoples' own destruction and exile through unbelief.

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