The section of the biblical story of Joseph (Yosef) covered in the Torah reading מִקֵּץ Miketz (“he settled,” Genesis 41:1–44:17) explores greed and jealousy in human nature.
In this study, we see that Yosef’s testing of his brothers demonstrated their positive transformation and growth beyond greed.
Have you ever felt like God has abandoned you? Or at least forgotten about what you’re going through? It would have been easy for Yosef to think so. He’d been languishing in prison for a crime he didn’t commit for at least two years. The second installment of the account of Yosef is in this week’s Torah section, מִקֵּץ Miketz (“he settled,” Gen. 41:1–44:17). We see “that dreamer” go from victim of justice to vice president of the mighty empire of Mitzraim, and the prophecy pointing forward to Yeshua the Mashiakh gets fleshed out.
The declaration from Yeshua (Jesus) that “I and the Father are one” (John 10:30) was in line with messianic expectation. While there are directives in the Torah, Prophets and Writings about blasphemy, those Scriptures also contain details for the calling card of Messiah. This Bible study suggests that these clues should have inspired introspection among Yeshua’s critics who knew the Scriptures — who were “elohim” of Israel (John 10:34-35). And the leaders’ judgment could have been informed by the timing (Festival of Dedication, aka Chanukah or Hannukah) and location (Temple) of Yeshua’s alleged blasphemy.
The accounts of Yosef’s “coat of many colors” or “Technicolor Dreamcoat” and his standing strong amid adversity and oppression in Mitzraim are popular among children and adults. But a scandalous aside in this week’s Torah portion, וישב Vayeshev (“he settled,” Gen. 37:1–40:23), involving his brother Yehudah may not reach many children’s ears. Yet both Yosef and Yehudah provide important “calling cards” for Mashiakh Yeshua (Christ Jesus).
This study on Torah reading וַיִּשְׁלַח Vayishlach (“he sent,” Gen. 32:3–36:43) discusses the importance of living according to God’s will and obeying His laws. The biblical lessons of biblical stories of Dinah, Jacob, Simeon/Levi, Esau and King David teach us that the Body of Messiah must beware of toxic elements in the community. There are disastrous consequences to the spiritual health of individuals and the community of ignoring evil within and shirking personal responsibility for competently and lovingly dealing with it.
In Torah section וַיִּשְׁלַח Vayishlach (“he sent,” Gen. 32:3–36:43), Ya’akov is back at Beit ’El, this time wrestling with Heaven over blessing. He buries the hatchet with his brother, yet two of his sons bury their hatchets into townsmen to avenge their ravaged sister. These three hardly have the makings of “pillars” of the people of Holy One of Yisra’el, right? Not as they are but as they would be after “conversion.”
Have you ever wrestled with your desire to do something that deep down you know you shouldn’t? “Conversion” sometimes get so spiritualized that what’s actually happening to you gets lost. The important transformation to the “new creation” (Gal. 6:15; 2Cor. 5:17; Eph. 2:10, 15; 4:24; Col. 3:10) is the theme of Vayishlach.
Learn how this Torah passage informs the gospel message.
This examination of וַיֵּצֵא Vayetze (“he went out,” Gen. 28:10–32:2), we delve into the crucial significance of Jacob’s vision at Bethel and the intricate dynamics within his family, particularly the rivalry between Leah and Rachel. By drawing parallels between Jacob’s wives and the relationship of Jacob and Esau, the scriptures highlight the emotional toll of polygamy on Rachel, Leah, and Jacob himself. The comparison of Jacob’s family struggles with scriptural teachings of Messiah Yeshua (Christ Jesus) underscores the importance of leaving one’s family to establish a new union in marriage. It is evident how Esau’s and Leah’s self-deception led them into unions not meant for covenant bonds. Finally, a connection is drawn between the suffering of Joseph and that of the Isaiah’s Suffering Servant, realized in Yeshua as the bridge between Heaven and Earth.