The deathbed blessing–prophecies in the Torah reading ויחי Vayechi (“he lived,” Gen. 47:28–50:26) of Ya’akov (Jacob) to his 12 sons — especially, Yosef (Joseph) who was betrayed by his oldest brothers then reunited with the same but changed men — is a model for how Messiah Yeshua (Christ Jesus) and we His followers give our all in mending the broken heart connection between Heaven and Earth.
The account of Yosef (Joseph) in Genesis 37–50 is key to unlocking the role of Israel and Messiah Yeshua (Christ Jesus) in the world and throughout the Bible. And the Torah reading ויגש Vayigash (“he approached,” Gen. 44:18–47:27) is pivotal point in his story.
The startling rise of Joseph to multicolored coat and in-your-face-dreams fame then seemingly inglorious fall into slavery and imprisonment in Egypt seems a cruel lot for the favored son of Israel. But the Torah passage מִקֵּץ Miketz (Gen. 41:1–44:17) further reveals why his journey occupies such a large section of Scripture and foreshadows Messiah Yeshua (Christ Jesus). Together with Miriam’s “Magnificat” prayer (Luke 1:26–56) at Chanukah, we can see seeking Heaven’s wisdom can point us to the purpose in seeming purposelessness.
A key point in the Torah reading וַיֵּשֶׁב Vayeshev (Genesis 37–40) is the betrayal of Yosef (Joseph) by his brothers, including their debate about what to do with him and their sale of him to traders bound for Mitzraim (Egypt). This seems to parallel what happened many centuries later, when Messiah Yeshua (Christ Jesus) was rejected by His brothers (Israel, led by descendants of Judah) and went into exile in Mitzraim.
God hates divorce — schism in what should be a supportive whole. But Heaven also brings division to separate truth from falsehood — good from bad — for the sake of all humanity. That’s a key lesson from the Torah reading וַיִּשְׁלַח Vayishlach (“and He sent,” Genesis 32:4–36:43) that shows why those who live like Eysau (Esau) can’t be part of the legacy of Israel: Messiah Yeshua (Christ Jesus).
Ever since the beginning, people have been trying to connect with the divine, that which transcends the drudgery of the common, that which helps us divine truth from falsehood.
The account of Jacob’s ladder in the Torah reading ויצא Vayetze/Vayetzei (“he went out,” Gen. 28:10–32:2) is a foreshadowing of Heaven reaching to Earth in Immanuel (“God with us”), Who is fully realized in Messiah Yeshua (Christ Jesus).
Heaven warned the spiritual leaders of ancient Israel through the prophet Malachi that they were showing more respect for human leaders than for the One who created the world and Israel. The priests were despising their legacy for the world, handed down through giants of character, as described in the Torah reading תּוֹלָדוֹת Toledot (Genesis 25:19–28:9).
Likewise, we have this legacy handed down to us from Adam to Noach to Abraham to Yitzkhak to Ya’akov to David to Yeshuah the Messiah (Jesus the Christ). Now we are a part of that legacy, grafted into the olive tree that Heaven planted — the commonwealth of Israel. We are called to move this forward into the world and the carry the good news of the Kingdom into the world — not to bring chaos but order, not to bring destruction but life.