Tag Archives: Joseph

The Kabbalah of Moses’ Divine Staff

In this week’s parasha, Va’era, we read about the first seven plagues to strike Egypt. These were brought about through the Staff of Moses, as were the later Splitting of the Sea, the victory over Amalek (Exodus 17) and the water brought forth from a rock. What was so special about this particular staff, and what was the source of its power?

Pirkei Avot (5:6) famously states that the Staff was one of ten special things to be created in the twilight between the Sixth Day and the first Shabbat. The Midrash (Pirkei d’Rabbi Eliezer, ch. 40) elaborates:

Rabbi Levi said: That staff which was created in the twilight was delivered to the first man out of the Garden of Eden. Adam delivered it to Enoch, and Enoch delivered it to Noah, and Noah to Shem. Shem passed it on to Abraham, Abraham to Isaac, and Isaac to Jacob, and Jacob brought it down to Egypt and passed it on to his son Joseph, and when Joseph died and they pillaged his household goods, it was placed in the palace of Pharaoh.

And Jethro was one of the magicians of Egypt, and he saw the staff and the letters which were upon it, and he desired it in his heart, and he took it and brought it, and planted it in the midst of the garden of his house. No one was able to approach it any more.

When Moses came to his house, he went into Jethro’s garden, and saw the staff and read the letters which were upon it, and he put forth his hand and took it. Jethro watched Moses, and said: “This one in the future will redeem Israel from Egypt.” Therefore, he gave him Tzipporah his daughter to be his wife…

God gave the staff to Adam, who gave it to Enoch (Hanokh)—who, according to tradition, later transformed into the angel Metatron—and Enoch passed it on further until it got to Joseph in Egypt. The Pharaoh confiscated it after Joseph’s death. The passage then alludes to another Midrashic teaching that Jethro (Yitro), Moses’ future father-in-law, was once an advisor to Pharaoh, along with Job and Bila’am (see Sanhedrin 106a). The wicked Bila’am was the one who advised Pharaoh to drown the Israelite male-born in the Nile. While Job remained silent (for which he was so severely punished later), Jethro protested the cruel decree, and was forced to resign and flee because of it. As he fled, he grabbed the divine staff with him. Arriving in Midian, his new home, Jethro stuck the staff in the earth, at which point it seemingly gave forth deep roots and was immovable.

A related Midrash states that all the suitors that sought the hand of his wise and beautiful Tzipporah were asked to take the staff out of the earth, and should they succeed, could marry Jethro’s daughter. None were worthy. (Not surprisingly, some believe that this Midrash may have been the source for the Arthurian legend of the sword Excalibur.) Ultimately, Moses arrived and effortlessly pulled the staff out of the ground.

The passage above states that Moses was mesmerized by the letters engraved upon the staff, as was Jethro before him. What were these letters?

The 72 Names

Targum Yonatan (on Exodus 4:20) explains:

And Moses took the rod which he had brought away from the chamber of his father-in-law, made from the sapphire Throne of Glory; its weight forty se’ah; and upon it was engraved and set forth the Great and Glorious Name by which the signs should be wrought before Hashem by his hand…

God’s Ineffable Name was engraved upon the sapphire staff, which was itself carved out of God’s Heavenly Throne. The staff weighed a whopping 40 se’ah, equivalent to the minimum volume of a kosher mikveh, which is roughly 575 litres of water, or 575 kilograms. (This would explain why none could dislodge the staff, except he who had God’s favour.)

A parallel Midrash (Shemot Rabbah, 8:3) also confirms that the staff was of pure sapphire, weighing forty se’ah, but says it was engraved with the letters that stand for the Ten Plagues, as we recite at the Passover seder: datzach, adash, b’achav (דצ״ך עד״ש באח״ב).

A final possibility is that the “Great and Glorious Name by which the signs should be wrought” refers to the mystical 216-letter Name of God (or 72-word Name of God). This Name is actually 72 linked names, each composed of three letters. The names are derived from the three verses Exodus 14:19-21:

And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them; and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet it gave light by night there; and the one came not near the other all the night. And Moses stretched out his hand over the sea; and Hashem caused the sea to go back by a strong east wind all the night, and made the sea into dry land, and the waters were divided.

The 72 Three-Letter Names of God

Each of these verses has exactly 72 letters. Hidden within them is this esoteric Name of God, the most powerful, through which came about the miracle of the Splitting of the Sea as the verses themselves describe. The Name (or 72 Names) is derived by combining the first letter of the first verse, then the last letter of the second verse, and then the first letter of the third verse. The same is done for the next letter, and so on, for all 72 Names.

Since the Splitting of the Sea and the plagues were brought about through these Names, the Midrash above may be referring not to the Ineffable Name, but to these 72 Names as being engraved upon the Staff. In fact, it may be both.

Staff from Atzilut

The 72 Names are alluded to by another mystical 72-Name of God. The Arizal taught that God’s Ineffable Name can be expanded in four ways. This refers to a practice called milui,* where the letters of each word are themselves spelled out to express the inner value and meaning of the word. God’s Ineffable Name can be expanded in these ways, with the corresponding values:

יוד הא ואו הא = 45

יוד הה וו הה = 52

יוד הי ואו הי = 63

יוד הי ויו הי = 72

The Name with the 72 value is the highest, not just numerically, but according to the sefirot, partzufim, and universes laid out in Kabbalah. The 52-Name corresponds to Malkhut and the world of Asiyah; the 45-Name to Zeir Anpin (the six “masculine” sefirot) and the world of Yetzirah; and the 63-Name to Binah and the world of Beriah. The 72-Name—which is, of course, tied to the above 72 Names of God—corresponds to the highest universe, Atzilut, the level of God’s Throne, where there is nothing but His Emanation and Pure Light. Here we come full circle, for the Midrash states that the Staff of Moses was itself carved out of God’s Throne. This otherworldly staff came down to this world from the highest Heavenly realm!

Where is the Staff Today?

What happened to Moses’ staff after his passing? Another Midrash (Yalkut Shimoni, Psalms 869) answers:

…the staff with which Jacob crossed the Jordan is identical with that which Judah gave to his daughter-in-law, Tamar. It is likewise the holy staff with which Moses worked, and with which Aaron performed wonders before Pharaoh, and with which, finally, David slew the giant Goliath. David left it to his descendants, and the Davidic kings used it as a sceptre until the destruction of the Temple, when it miraculously disappeared. When the Messiah comes it will be given to him for a sceptre as a sign of his authority over the heathens.

This incredible passage contains a great deal of novel insight. Firstly, Jacob used this divine staff to split the Jordan and allow his large family to safely cross back to Israel, just as the Israelites would later cross the Jordan in miraculous fashion under the leadership of Joshua. It seems Joshua himself, as Moses’ rightful successor, held on to the staff, and passed it down through the Judges and Prophets until it came to the hand of David. Unlike the traditional account of David slaying Goliath with the giant’s own sword, the Midrash here says he slew Goliath with the staff!

The staff remained in the Davidic dynasty until the kingdom’s end with the destruction of the First Temple. At this point a lot of things mysteriously disappeared, most famously the Ark of the Covenant. It is believed that the Ark was hidden in a special chamber built for it by Solomon, who envisioned the day that the Temple would be destroyed. It is likely that the staff is there, too, alongside it.

Mashiach will restore both of these, and will once again wield the sceptre of the Davidic dynasty. As the staff is forged from God’s own Heavenly Throne, it is fitting that Mashiach—God’s appointed representative, who sits on His corresponding earthly throne—should hold a piece of it. And this symbol, the Midrash concludes, will be what makes even the heathens accept Mashiach’s—and God’s—authority. Jacob prophesied this on his deathbed (Genesis 49:10), in his blessing to Judah:

The sceptre shall not depart from Judah, nor the ruler’s staff from between his feet, until the coming of Shiloh; and unto him shall the obedience of all the peoples be.

Shiloh is one of the titles for Mashiach (see Sanhedrin 98b), and his wielding of the staff will bring about the obedience of all the world’s people to God’s law. We can now also solve a classic problem with the above verse:

The verse states that the sceptre will not depart from Judah until the coming of Mashiach, as if it will depart from Judah when Mashiach comes. This makes no sense, since Mashiach is a descendent of Judah! It should have simply said that the sceptre shall never depart from Judah, from whom the messiah will come. Rather, Jacob is hinting that the Staff will one day be hidden in the land of Judah, deep below “between his feet”, and won’t budge from there for millennia until Mashiach comes and finally restores it.

May we merit to see it soon.

Courtesy: Temple Institute

*Interestingly, using the same milui method, one can expand the word staff (מטה) like this: מאם טאת הה, which is 501, equivalent to דצ״ך עד״ש באח״ב, the acronym for the Ten Plagues which the Staff brought about!

The Year 5778: Apex of the Messianic Era

The stars of this week’s parasha, Vayeshev, are Joseph and Judah. We are told how the sons of Jacob were envious (and suspicious) of Joseph, and ended up throwing him in a pit, while deliberating what to do with him. Shimon wished to kill him, Judah to sell him, and Reuben to save him. Meanwhile, Midianite merchants found the helpless Joseph and abducted him, later selling him to Ishmaelites who brought Joseph down to Egypt. There, Joseph enters into servitude in the home of a well-to-do Egyptian family.

The Torah diverges from this narrative to describe what happens to Judah. Judah marries and has three sons. The elder Er marries Tamar and dies because of his sinful ways, as does the second son Onan after fulfilling the law of levirate marriage and marrying his former sister-in-law. After Judah fearfully avoids another levirate marriage for Shelah, his last son, Tamar seduces Judah and becomes pregnant. She gives birth to twins, Peretz and Zerach.

Peretz would go on to be a forefather of King David, and thus a forefather of Mashiach. As is known, there are actual two messianic figures (or two aspects to Mashiach): Mashiach ben David, and Mashiach ben Yosef—one from the line of Judah and one from the line of Joseph. It is therefore in this week’s parasha where the spiritual origins of the two messiahs are laid.

Samson and the Messiahs

Mashiach ben Yosef is the first messiah. He is the warrior that battles evil in the “End of Days”. Unfortunately, he is destined to die in these battles. The Talmud (Sukkah 52a) states how the entire nation will mourn his tragic death. However, it will not be too long before Mashiach ben David arises. As the direct descendant of the royal line, he re-establishes the rightful throne and restores the holy Kingdom of Israel. The Third Temple is built thereafter, and according to some Mashiach ben David reigns for forty years, as did his progenitor King David (Sanhedrin 99a, Midrash Tehillim 15).

We have already discussed why Mashiach ben Yosef must die in the past. How he will die is not exactly clear. What will bring him to his death? It appears that Mashiach ben Yosef will be sold out by his own people. This is what happened to one of the earliest prototypes of Mashiach ben Yosef: the Biblical judge Shimshon (Samson).

As is well known, when Jacob blessed his children, he concluded the blessing to Dan with the words “I hope for Your salvation, Hashem” (Genesis 49:18) which Rashi says refers to Samson, a descendent of Dan. Samson was the potential messiah of his generation. He was a warrior fighting the oppressive Philistines. Yet, the people of Judah did not appreciate the “trouble” he was causing, and apprehended him (Judges 15:11-12):

“Death of Samson”, by Gustav Doré

Then three thousand men of Judah went down to the cleft of the rock of Eitam, and said to Samson: “Do you not know that the Philistines are rulers over us? What then is this that you have done to us?” And he said to them: “As they did to me, so have I done to them.” And they said to him: “We have come to bind you, that we may deliver you into the hand of the Philistines.”

Samson turned himself in voluntarily, but with God’s help smote the Philistine oppressors and freed himself. He would be betrayed again by Delilah, but would manage to defeat the Philistines for good, though at the cost of his own life. Like Mashiach ben Yosef, Samson sacrifices himself.

The text above specifically states that three thousand men of Judah came for Samson. What is the significance of this numeric detail?

The Evil 3000

At the Exodus, the Torah states there was a “mixed multitude” (erev rav) of three thousand men among the Israelites. They, too, accepted the Torah at Mt. Sinai, only to instigate the Golden Calf incident forty days later. It is said that the same will happen at the End of Days, with an “erev rav” among the Jews who will instigate all sorts of problems for the nation from within (see, for example, Zohar I, 25 or Sha’ar HaGilgulim, ch. 39). Like Samson’s three thousand men of Judah, Mashiach ben Yosef is sold out by three thousand “Jewish” individuals.

And the fact that they are men of Judah is all the more significant. It was Judah in this week’s parasha who proposed selling Joseph. And to whom did he want to sell him?

And Judah said to his brothers: “What is the gain if we slay our brother and cover up his blood? Come, let us sell him to the Ishmaelites, but our hand shall not be upon him, for he is our brother, our flesh.” (Genesis 37:26-27)

Judah wanted to sell his brother to the Ishmaelites. In speaking of the battles of Mashiach ben Yosef and the End of Days, it is often the Ishmaelites (or the Ishmaelites banded together with Esau) that are implicated (see, for example, Pirkei d’Rabbi Eliezer, ch. 30). Today, of course—quite conveniently—the modern “Philistines” are Ishmaelites, and among their biggest supporters are the descendants of Esau.

In The Era of Mashiach

This discussion is particularly timely in light of what’s currently happening in the Middle East. It seems the region is preparing for a massive war, one that would inevitably engulf the entire Ishmaelite sphere, if not the whole world. We’ve written before that we are undoubtedly in the “footsteps of the Messiah” and here is another intriguing point:

God originally intended Adam to live 1000 years. Yet, we see in Genesis that Adam lived only 930 years. This is because, as is well known, Adam foresaw that David would be stillborn, and donated 70 years of his life to him. Indeed, David went on to live exactly 70 years. The Arizal saw in the name Adam (אדם) an acronym for three figures: Adam, David, Mashiach. These are the first, middle, and last major figures of human history. Rabbi Yitzchak Ginsburgh stresses that David is supposed to be the literal midpoint of history. If that’s the case, then we only need to see when David lived to calculate the era of Mashiach.

The traditional lifetime for David is 2854-2924 AM (Anno Mundi, Hebrew calendar years, corresponding to about 907-837 BCE). To find the time period for the End of Days we must simply multiply David’s years by two. This gives 5708-5848, or 1947/1948-2087/2088 CE. That’s quite amazing, considering that Israel officially became a state in 5708 (the UN vote to create Israel took place in November 1947, and Israel declared independence in May 1948—both dates fall within the Jewish year 5708). And what would be the midpoint, or perhaps the apex, of the “End of Days” period? None other than 5778, the year which we are currently in.

Stay tuned.

Does the Torah Punish a Rapist?

This week’s parasha, Ki Tetze, contains a whopping 74 mitzvot according to Sefer HaChinuch. Two of these deal with a situation where a man seduces an unbetrothed virgin girl. In such a case, the man must pay the girl and her father fifty pieces of silver, and not only must he must marry her (unless she does not want to marry him) but he is never allowed to divorce her.

It is important to mention that the Torah is not speaking of rape. Unfortunately, this passage is commonly misunderstood and improperly taught, resulting in people being (rightly) shocked and offended to hear that a rapist gets away with his crime, having only to pay a relatively small fine. The Torah is not speaking of rape!

In our parasha, the Torah uses the term shakhav imah, “lay with her”. In the infamous case of Dinah being raped by Shechem (Genesis 34), the Torah says shakhav otah, he “laid her”, forcefully, before saying v’ya’aneah, “and he raped her”. This terminology does not appear in the verses in question. Another tragic case is that of the “concubine of Gibeah”, where the shakhav root does not appear at all, and the Torah says ita’alelu ba, “abused her”. In both of these cases, the punishment was death. Rapists deserve capital punishment.

In our parasha, the Torah continues to say that “they were found” (v’nimtzau)—not that the man was found committing a crime, but that they, the couple, were discovered in the act. This suggests that there was at least some level of consent. That’s precisely how the Zohar (Ra’aya Mehemna) interprets it, explaining that they both love each other, but she does not want to be intimate with him until they are properly married. He manages to get her to sleep with him anyways. The Zohar concludes that this is why the Torah states he must marry her. She was worried to be with him until he was formally committed to her; until they were “married with blessing”. So, the logical result is that he must marry her, and not just a sham marriage where he will divorce her shortly after, but a marriage with no chance of divorce (unless she wants to)! This makes far more sense; the Torah cannot be speaking of rape—why would a rape victim ever want to marry her rapist?

Spiritual Unification

In Sha’ar HaGilgulim, the Arizal explains that when a man lies with a woman, he infuses a part of his soul within her. The two are now forever linked. This is essentially how two soulmates re-connect to become one again, as stated in Genesis 2:24. The Talmud speaks of this as well. For example, in one place (Sotah 3b) we learn how Joseph “did not listen to her, to lie with her, to be with her” (Genesis 39:10), means that Joseph did not want to sleep with Potiphar’s wife “in this world, or to be with her in the World to Come.” Had he been intimate with Potiphar’s wife, their souls would have been linked eternally.

It seems that not even divorce can break this powerful bond. In another Talmudic passage (Pesachim 112a), Rabbi Akiva teaches Rabbi Shimon bar Yochai five important things, one of which is not to marry a divorced woman. This is because the woman is still spiritually linked to her former husband (some say only if her ex-husband is still alive). Another teaching is then cited: “When a divorced man marries a divorced woman, there are four minds in the bed.” Both divorcees are still attached to their former spouses mentally and emotionally, which will undoubtedly complicate their relationship. (Having said that, other sources insist that, of course, it is still better to be married to someone than to stay single.)

In the same vein, a man who seduces his girlfriend has spiritually bonded with her, and must therefore marry her. Meanwhile, a rapist should be put to death, for it seems that this is the only way to spiritually detach him from his victim (at least in this world).

God Seduces Israel

The Zohar takes a deeper look at this case, and sees it is a beautiful metaphor for God and Israel. Just as Shir HaShirim, the Song of Songs, is traditionally interpreted as a love story between God and His chosen people, the Zohar identifies God with the seducing man and Israel with the virgin. Indeed, Israel is compared to a young maiden or virgin girl throughout the Tanakh. The Zohar cites Amos 5:2, which states “the virgin Israel has fallen”, then quotes Hosea 2:16, “Behold, I will allure her, and bring her into the wilderness, and speak tenderly unto her.”

God took a “virgin”, unbetrothed, godless people out of Egypt, led them into the wilderness, and as the Talmud famously states, coerced them into a covenant with Him:

“And they stood under the mount,” [Exodus 19:17] Rav Abdimi bar Hama bar Hasa said: This teaches that the Holy One, blessed be He, overturned the mountain upon them like an [inverted] cask, and said to them, “If you accept the Torah, it is well; if not, this shall be your burial.”

Israel didn’t have much of a choice at Sinai. (It is commonly said that on Shavuot, God chooses us and gives us His Torah; and it is only on Simchat Torah when we choose God, joyfully dancing with the Torah He gave us.) God is like that seducing man, so to speak. As such, according to His own Torah, He must “marry” us forever, and cannot ever abandon us. (Those Christians and Muslims that believe they have “replaced” Israel and God created a new covenant with them are terribly mistaken!)

The Zohar doesn’t end there. The Torah says the man must pay fifty pieces of silver. What are the fifty pieces of silver God gave us? One answer is the very special Shema, which we recite twice daily, and has exactly fifty letters (not counting the three additional paragraphs). Our Sages state that the Shema is not just an expression of God’s Oneness. Rather, its deeper meaning is that Israel is one with God; we are eternally bound to Him. And perhaps a day will soon come when, as the prophet says (Zechariah 14:9) all of humanity will reunite with God: “Hashem will be King over the whole earth; on that day, Hashem will be One, and His Name will be One.”

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Did the Jews Build the Pyramids?

This week we begin reading the second book of the Torah, Shemot, which recounts the Israelite bondage in Egypt, and the Exodus that followed. Last year, we attempted to answer the big question of how long the Israelites were actually in Egypt, since different sources suggest 210, 400, and 430 years. This year’s question is: when did all of this happen, anyway? The Torah itself never gives any years or specific dates for its events. The accepted Jewish tradition is that the Exodus took place in the Hebrew year 2448, which corresponds to roughly 1312 BCE. What might archaeology and the historical record reveal?

City of Ramses

The Torah tells us that one of the major cities that the Israelites built was Ramses (Exodus 1:11). The historical record shows that this city was, not surprisingly, built by the pharaoh Ramses II (the Great). However, his reign spanned 1279-1213 BCE, too late for the Jewish dating of the Exodus. Perhaps it was Ramses’ grandfather, Ramses I – the founder of Egypt’s famous 19th dynasty – that began building a new capital city to be named after him. Ramses I reigned 1292-1290 BCE; still too late to coincide with Jewish tradition.

The Torah never identifies the names of any pharaohs it mentions. It describes at least three different ones: the pharaoh that dealt with Abraham, and the one that appointed Joseph many decades later, as well as the “new pharaoh” that forgot about Joseph’s contributions (Exodus 1:8). The pharaoh at the time of the Exodus was likely a different pharaoh altogether, too. The description we have of Ramses II actually parallels the Torah’s Exodus pharaoh quite well.

Ramses II was Egypt’s longest-reigning monarch (66 years!) and had over 100 children. He vastly expanded Egypt’s wealth, and stretched its territory and influence as far as the lands of Canaan and Syria. We see that he was a prolific builder, commissioning – among many other projects – a massive temple complex known as the Ramesseum, which still stood over 1000 years later when it marvelled the Greek historian Diodorus. His city of Ramses (or Pi-Ramses) was located in northeastern Egypt, in the land of Goshen, precisely where the Torah says the Israelites dwelled.

The Hyksos

Images of Semites in Egypt, discovered in a Twelvth Dynasty tomb, dated to c. 1900 BCE

The historical record shows that a few centuries before Ramses, a mysterious Semitic tribe migrated to Egypt en masse and ended up taking over the kingdom. They were called heqa khaseshet, “foreign rulers”, which gave rise to the term “Hyksos”. Eventually, the Egyptians fought back and regained control from the foreigners. Most were expelled, many were killed, and it is likely that some were enslaved.

The ancient Jewish historian Josephus wrote that “Hyksos” comes from hekw shasu, “shepherd kings”. Of course, the Torah describes in detail how the Hebrews came down to Egypt and made sure everyone knew they were shepherds, a trade frowned upon in Egypt. Josephus cites historical sources suggesting that 480,000 Hyksos were ultimately expelled, and he concludes that these were the ancient Israelites!

The city of Ramses was discovered 30 kilometres south of Tanis, which is right by Avaris!

It is interesting to point out that the Hyksos’s capital city was also in the northeastern region of Goshen. The city was named Avaris, or Hawara. These sound quite similar to the way the Egyptians refer to the Hebrews in the Torah: ivri.

Historians date the Hyksos period from 1638 to 1530 BCE, totalling just about 110 years. Amazingly, the Zohar (I, 212a-b) states that the Israelites ruled over Egypt for 110 years, then spent the remaining 290 years of their time in Egypt as slaves. This would mean that the Exodus happened 290 years after the end of the Hyksos period. Doing the math, 290 years after 1530 BCE takes us to 1240 BCE – right in the heart of the reign of Ramses II!

Solar Eclipse

‘Joshua Commanding the Sun to Stand Still upon Gibeon’ by John Martin

All of the above suggests that the Exodus happened closer to the middle of the 13th century BCE. Earlier this week, Israeli scientists discovered what may have been Joshua’s famous “stopping of the Sun” at the Battle of Gibeon (as described in the Book of Joshua, chapter 10). Interpreting this event as a solar eclipse, scientists at Ben Gurion University used NASA data to find any solar eclipses that may have been seen in the area between 1500 and 1000 BCE. They found exactly one, which took place on October 30, 1207 BCE.

This is incredible because the Battle of Gibeon would have happened roughly 40 years after the Exodus (since the Israelites spent 40 years in the Wilderness before Joshua led them to the Promised Land). If the Exodus took place around 1240 BCE, as we suggested above, then the dating of Joshua’s battle and the solar eclipse is right on target!


The major issue now is that 1240 BCE seems to contradict the traditional Jewish dating of 1312 BCE. The truth is that Ancient Egyptian chronology is notoriously inaccurate. Scholars admit that discrepancies do exist, and are off by anywhere from 30 to 300 years. The discrepancy in our case is only about 70 years, well within the margins of errors.

Compared to the many foggy lists that scholars use to put together Egyptian chronology, the Torah’s chronology is fairly consistent and straight-forward. The years are added up based on peoples’ lifespans and the ages at which they had children, which are explicitly recorded. Historians might therefore want to take another look at Jewish chronology (as brought down in Seder Olam) if they wish to resolve some of their own conflicts.

And did the Jews build the pyramids? They may have built some pyramids (although by that time, pyramids had gone out of style). However, the famous Great Pyramid of Giza was completed by the middle of the third millennium BCE, long before any Israelites were on the scene.

Sphinx and the Great Pyramid

How Jacob Prophesied All of Jewish History

This week’s parasha, the last of the Book of Genesis, is Vayechi, which focuses on the last years and days of Jacob’s life. A large section of the parasha recounts Jacob’s final words to his sons. We read that “Jacob called for his sons and said, ‘Gather and I will tell you what will happen to you at the End of Days.’” (Genesis 49:1) And yet, as we read on, we seemingly see little about the End of Days. Instead, we are presented with a challenging passage that mixes blessings and prophecies, and is full of code words and puzzling metaphors. Rashi comments that Jacob “attempted to reveal the End, but the Shekhinah withdrew from him. So he began to say other things.” More mystical commentaries suggest that he did indeed say what will happen at the End of Days, but in cryptic fashion.

jacob-blessing-his-twelve-sons-dalzielOver the centuries, much meaning has been drawn from Jacob’s enigmatic words, and they have been interpreted in a wide variety of ways. A careful reading will reveal a great deal of insight from each “blessing” that Jacob gave to each child. While each blessing seems to stand on its own and have no relation to the next, a closer look suggests that the blessings are actually all part of one logical and chronological sequence. In fact, in one relatively brief passage, the Torah secretly embeds all of Jewish history!

Reuben and the Exodus

The first blessing was given to Jacob’s firstborn, Reuben:

Reuben, you are my firstborn, my strength and the first-fruits of my might. Superior in rank and superior in power, [but] restless like water; [therefore] you shall not have superiority, for you ascended upon your father’s couch; then you profaned Him Who ascended upon my bed.

Jacob calls Reuben his reshit and bekhori. In his commentary on the first words of Genesis, Rashi proves that the word reshit always refers to the Jewish people. Similarly, God often calls Israel his “firstborn” nation. In fact, we first see this in the narrative of the Exodus (4:22), where God instructs Moses to relate to Pharaoh: “Thus says Hashem: Israel is My son, My firstborn [bekhori].” The first verse of Jacob’s blessing suggests that his words will describe the future of the Jewish people.

The next verse states that “you ascended upon your father’s couch” and profaned Hashem. While the simple meaning refers to Reuben’s sin in “mounting his father’s bed” (Genesis 35:22), the deeper reference is to the Israelites at Mt. Sinai, who profaned Hashem by worshipping the Golden Calf. Following the Exodus and the Revelation at Sinai, God had given Israel complete superiority and the highest rank among the nations, all of which they lost (at least temporarily) when they sinned with the Calf – as Jacob quite clearly alludes.

Shimon, Levi, and the Era of Judges

Following Sinai, the Israelites travelled to the borders of the Holy Land. Instead of eagerly conquering and settling it, the nation sent a group of spies who returned with a negative report, convincing the nation to stay put. Because of this, God decreed forty years of wandering in the wilderness, after which the people were ready to enter the land of Israel.

The Borders of the Twelve Tribes and Locations of Some Major Judges

The Borders of the Twelve Tribes and Locations of Some Major Judges

When they did, they were unsuccessful in settling the land as God had directed, and failed to rid the Holy Land of idolatry and immorality. This brought about perhaps the most difficult period of Jewish history – the era of Shoftim, Judges – where Israel was constantly under the tyrannical rule of some warlord, and where the Israelites tribes often fought bitterly amongst themselves. As the Tanakh often repeats in describing this time period (see for example, Judges 17:6 and 21:25): “In those days there was no king in Israel; every man did that which was right in his own eyes.”

All of the above is prophesized by Jacob’s next blessing, to Shimon and Levi:

Shimon and Levi are brothers; weapons of violence is their kinship. Let my soul not come into their council; unto their assembly let my glory not be united; for in their anger they slew men, and in their will they hamstrung oxen. Cursed be their anger, for it was fierce, and their wrath, for it was cruel; I will divide them in Jacob, and scatter them in Israel.

Jacob clearly references this period when the nation will divide up the Holy Land and settle across it. He reprimands them for the anger and brotherly hatred they will show one another, and rebukes them for their violence and civil war. Not surprisingly, Jacob wants nothing to do with this difficult period of Jewish history.

Judah’s Dynasty

The cruel period of Judges finally ended with the establishment of the monarchy. After a very brief period of rule by King Saul, David took over and established a new, everlasting dynasty. God promised to David – who is from the tribe of Judah – that his descendants will forever be the rightful kings of Israel, until the time of Mashiach, who himself will be a descendent of David. This is precisely what Jacob prophesies in his next blessing:

Judah: you, your brothers will acknowledge. Your hand will be at the nape of your enemies; your father’s sons will prostrate themselves to you… The scepter shall not depart from Judah, nor the scholar from between his feet, until Shiloh comes, and to him will be a gathering of peoples…

Jacob makes clear that Judah is destined for royalty, and to him the other tribes will prostrate. This will be an eternal dynasty – from whom the scepter shall not depart. “Shiloh” is one of the titles of Mashiach. Rashi explains the term comes from shelo, “his”, since the renewed kingdom will belong to him, following the “gathering of peoples”, ie. kibbutz galuyot, the end of the exile and return of all Jews to Israel.

The Kingdom of Israel

Map of Israel in the 9th Century BCE, showing the Kingdoms of Judah and Israel

Map of Israel in the 9th Century BCE, showing the Kingdoms of Judah and Israel

Unfortunately, David’s dynasty didn’t hold onto its rule as planned. After King Solomon, the nation divided once again, this time into two kingdoms. In the south was the Kingdom of Judah, ruled by the Davidic dynasty, while in the north was the Kingdom of Israel, ruled by leaders from the tribe of Ephraim. This is described by Jacob in the next blessing:

Zebulun will dwell on the coast of the seas; he [will be] at the harbor of the ships, and his boundary will be at Zidon.

Looking at a map of ancient Israel, one sees how the northern Kingdom of Israel was situated right along the coast of the Mediterranean Sea, all around the coasts of the Sea of Galilee, and by the shores of the Jordan. Its territories stretched as far north as Zidon (or Sidon) in Phoenicia. This is precisely the description given by Jacob.

Assyria and Babylon

Ultimately, both kingdoms would collapse: the northern at the hands of the Assyrians, and the southern at the hands of the Babylonians shortly after. The nation was dispersed all across Assyrian and Babylonian lands. In the latter case, they were taken in chains, as indentured servants. Again, Jacob prophesies this in perfect detail in his next blessing:

Issachar is a large-boned donkey, lying between the boundaries. He saw a resting place, that it was good, and the land, that it was pleasant, and he bent his shoulder to bear [burdens], and he became an indentured labourer.

Jacob says how Issachar is “between the boundaries” – no longer in his own land, and exiled from place to place. He has become a mas oved, an “indentured labourer”. Unfortunately, most of the exiled Israelites eventually grew accustomed to their new lands, which they saw as “good” and “pleasant”. For this reason, when the door to return to the Holy Land was reopened, most chose to stay abroad, and only small numbers returned to rebuild Israel.

Returning to Israel & the Second Temple

Cyrus the Great

Cyrus the Great

It was the Persian King Cyrus that brought down the Babylonian Empire and allowed the Jews to return to Israel and rebuild the Temple. For his role in the salvation of the nation, the Tanakh (Isaiah 45:1) calls him “Mashiach”! This salvation is what Jacob hopes for in his next blessing:

Dan will avenge his people; like one, the tribes of Israel. Dan will be a serpent on the road, a viper on the path, which bites the horse’s heels, so its rider falls backwards. For Your salvation, I hope, O Lord!

Jacob states how Dan will be k’echad shivtei Israel. This literally means that the tribes of Israel will become one. This is precisely what happened in the Second Temple era, when tribal affiliation was lost and forgotten, and all Israel simply became “Jewish” (because of the dominant tribe – Judah). In this era, the Jews no longer enjoyed independence, and were subject to a sequence of powerful empires: the Persian, then the Greek, and finally the Roman. To avoid destruction at the hands of these empires, the underdog Israel had to become like a “serpent”, deceptively “biting the horse’s heel” to make its rider fall back.

Purim & Chanukah

Two monumental events happened during this time period, each of which we commemorate with its own holiday. Purim recalls how Haman prepared a genocide against the Jews, yet in miraculous fashion, lost all of his power and prestige. His forces fell into disarray, and the Jews were able to fight them off quickly. Jacob’s next blessing says the same:

Gad: a troop shall troop upon him; but he shall troop upon their heel.

A troop marches against Gad, but he is ultimately able to overpower them, making them retreat on their heels. Interestingly, the word gad means “luck” or “fortune”. This is related to Purim, which means “lotteries” and deals with the theme of luck, since Haman picked the date of the genocide by casting lots, and the Jews were seemingly “lucky” in their salvation. God is never explicitly mentioned in the Purim story; everything seems to happen by chance. Yet, each part of the story screams out God’s miraculous presence.

A few centuries later, it is the Syrian-Greeks who are trying to extinguish Judaism, but the Jews miraculously fight off their oppressors yet again. The Maccabees recapture the Holy Temple, and relight the Menorah with just one cruse of oil that ends up lasting eight days. The Maccabees go on to re-establish a semi-independent Jewish kingdom, controversially appointing themselves the new kings under the banner of the Hasmonean dynasty. This is described by Jacob precisely:

As for Asher, his bread shall be fat, and he shall yield royal delicacies.

Jacob says shmenah lachmo, which literally means “his bread will be oily”, but can also mean “his warriors will be oily”! (The word for bread – lechem – and the word for warrior – lochem – share a root and are nearly identical.) This is a clear reference to the Maccabee warriors and their miracle of oil. The second part of the blessing says that Asher will give ma’adanei melekh, “royal delicacies”, a reference to Hasmonean royalty.

Exile and Mashiach

The Hasmonean period came to a close with the arrival of the Romans. At first living in relative harmony, the Romans would eventually destroy the Second Temple, and exile the Jews from the Holy Land. This would usher in the last and longest exile of Israel.

sanhedrinHowever, it also led to the necessity of the Sages to record the Oral Tradition, thus producing the Mishnah. This Mishnah was then discussed, analyzed, and debated by the following generations, which brought the Talmud. Of course, it is the Talmud that makes up the major corpus of Judaism, and preserves the authentic interpretation of the Torah. It was also in this period that the texts of Jewish prayers and blessings were finalized, and in this period that the Tanakh was formally sealed. In lieu of a Temple, synagogues and study halls began popping up in all Jewish communities. It was therefore in this time period – following the Temple’s destruction by Rome – that Judaism as we know it was born. Jacob says:

Naphtali is a hind let loose, who gives beautiful words.

Naphtali is described as an ayalah sheluchah, which literally means a hind (or gazelle, or deer) that has been sent forth, like the Jews who were sent out of their land by the Romans. The second part says Naphtali speaks imrei shafer, “beautiful” or “improved sayings”. This may well be a reference to the beautiful sayings and teachings of the Mishnah and Gemara, which resulted directly from exile.

The bitter Roman exile is one in which we still find ourselves in. Over the past two thousand years, Jews have been despised, expelled, slaughtered, and suffered every kind of atrocity. Nonetheless, we have survived and prospered, and continued to make a huge impact on the world. This is what Jacob says to Joseph:

Joseph is a fruitful vine, a fruitful vine by a fountain; its branches run over the wall. The archers have dealt bitterly with him, and shot at him, and hated him. But his bow remained firm, and the arms of his hands were made supple, by the hands of the Mighty One of Jacob, from there, from the Shepherd, the Rock of Israel. The God of your father will help you, and the Almighty shall bless you, with blessings of Heaven above…

While ben porat Yosef, ben porat alei ayin is often translated as “Joseph is a charming son; a charming son to the eye,” it has also been translated in the above way, as Joseph being a fruitful vine (which makes more sense when the whole verse is taken together). We see Jacob describing the bitter exile, with all of the hate and suffering heaped upon Israel. But the nation survives with God’s help and blessing.

It is interesting to note how Jacob mentions a wall in the first verse. The Romans left but one relic of the Holy Temple – its western retaining wall. This is the Wall that Jews still flock to, and to which they direct their prayers.

The exile will finally end with the coming of Mashiach, who will defeat Israel’s enemies once and for all, put an end to evil, and restore the Jews to their original borders. This is Jacob’s final blessing:

Benjamin is a ravenous wolf; in the morning he will devour, and in the evening he will divide the spoils.

Ben-yamin is literally the “righteous son”, Mashiach, who will cause evil “to be devoured”, and will divide Israel back along its original tribal borders. Here, Rashi quotes Onkelos as saying “the spoils” refer to the Temple and its sacred vessels. The Temple will finally be rebuilt for the Jews, who all return to their Promised Land. With this closing chapter of history, Jacob concludes his blessings.

The Zohar comments on the first word of the parasha, Vayechi, that this final prophecy of Jacob was on the very highest level, equal to the unique prophetic ability of Moses. Indeed, Jacob saw thousands of years into the future, and beheld the entirety of Jewish history, which he then poetically summarized to his children in one short, incredible monologue.

Courtesy: Temple Institute

Courtesy: Temple Institute