We’ve been mining the account of the life of Yosef in Mitzraim over the past three weeks (see the sections Vayeshev, Miketz and Vayigash) to see foreshadowings of the coming Mashiakh.
These shadows grow even more defined in this week’s Torah portion, וַיְחִי Vayechi (“he lived,” Gen. 47:28–50:26). In it, we see parallels between pharaoh, Yosef and Ya’akov, and the Father, the Son and the people called Yisra’el.
The ancient saying “familiarity breeds contempt” could easily sum up how Yosef’s brothers treated him in his early years and how many leaders of Yisra’el treated Yeshua. The prophetic parallels between Yosef and Yeshua the Mashiakh sharpen further in this week’s Torah section, וַיִּגַּשׁ Vayigash (“he approached,” Genesis 44:18–47:27).
In it, the brothers’ contempt turns to fear when they realize their plots against Yosef have put them at his mercy. It’s also a picture of the Day of the LORD, when Yisra’el then the world must confess, “Blessed is He Who comes in the name of the LORD” (Psalm 118:26; Matthew 23:39; Luke 13:35).
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 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 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.
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.