Through the literary structure, techniques, and conventions in Vayechi, we see how the end of a matter can be better than the beginning. Genesis, however, is not the end of the matter; it is just the beginning.
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It has been said that blood is thicker than water. This proverbial wisdom would suggest that family ties, though frequently tried, are stronger than any other relational bonds. After all, no judge would allow the sibling of a defendant to sit on the jury empowered to impartially try him or her.
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Who can you trust these days? As a rabbi and counselor I talk with people every day who’ve been let down, disappointed, or even betrayed by others. On the public level, trust is rapidly eroding everywhere. Who is credible in our age of distrust?
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Just as we can look to Joseph’s story and his character for shadows of the Messiah to come, we have Messiah Yeshua to look to when it comes to repairing the impact and the legacy of sin. Ultimately, what lies at the heart of this whole discussion is rescue.
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Few of us have ever been aware of encountering the malakhim—those divine servants and agents of God who surround his throne and do his bidding. But others, believers like Ya’akov (Jacob), seem to experience them everywhere.
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We often speak of Yeshua as the “Perfect Isaac,” the one to whom Isaac and his sacrifice point forward. We also speak of Yeshua as the prophet greater than Moshe, as the Living Torah, and as the Perfect Passover Lamb. But I propose that we can also think of Yeshua as the Perfect Jacob.
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We want to be the ones who start something new and fresh or see what was started reach its completion, for we see this as the source of our own significance. But isn’t it completely possible to simply be a vessel to carry someone or something else a step forward?
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Yeshua initiated his students into this mission by taking on the role and dress of a servant (John 13). Therefore let us serve, not by looking for the grandiose or inspiring roles, not with an expectation that we know how the future will unfold, but by accomplishing what stands before us.
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People are often shocked and a bit unsettled when they learn that there is a long Jewish tradition of arguing with God. It somehow seems disrespectful to challenge the Creator of the Universe; after all, who are we to argue?
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Our ancestor Abraham was not particularly intent on playing it safe. When the situation called for it, he took great risks, and he reaped great rewards, as we see in this week’s parashah: “After these things the word of the Lord came to Abram in a vision: ‘Fear not, Abram, I am your shield; your reward shall be very great.’”
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