What's up with portion Yitro

Shouldn't this portion be called Esharot ha'devarim?

Going through the portion it's obvious that the highlight is Elohim descending on Mount Sinai and delivering the Ten Words known as the Ten Commandments.

So, what's up with naming the portion after Moses' father-in-law Yitro, Jethro?

Portion naming convention

The standard convention for naming the Torah portion is that the name is found in the first few lines of the portion.

But if the Torah is Elohim's word, why wouldn't He name it something better? The words are from Elohim, the chapters, verses, name of the portion are all done by people. The hope is that those people were inspired who made these insertions into the Scripture, but they are still insertions.

Yitro's Clues

We learn three important aspects about Yitro from the text.

1. And Yitro the priest of Midian, the father-in-law of Moshe, heard all that which Elohim had done for Moshe and for His people Israel, that Yehovah had caused Israel to go out from Egypt. (Exo 18:1)
2. And Jethro rejoiced regarding all the good which Yehovah had done to Israel whom He had delivered from the hand of Egypt. And Yitro said, Blessed be Yehovah who has delivered you from the hand of Egypt, and from the hand of Pharaoh; He who delivered the people from under the hand of Egypt. (Exo 18:9-10)
3. Now I know that Yehovah is greater than all the gods; truly, in the way in which He acted proudly against them. (Exo 18:11)

 1) Yitro was a priest of and in Midian and we know that when El first appeared to Moshe He said,

"When you bring out the people from Egypt: You shall serve God on this mountain." (Exo 3:12)

That mountain was in Midian where Yitro's sheep were kept. Israel was camping in Yitro's backyard. Unlike many other tribal leaders, Yitro allowed them to do so. He showed hospitality to the millions of Israelites.

2) In contrast to other leaders, "Yitro rejoiced regarding all the good Yehovah had done..." Other leaders saw the hordes of Israelites as a threat, and were afraid they would eat up all the food and drink all the water.

Yitro heard what happened, and rejoiced. He greeted his son-in-law, the leader of the Israelites and brought Moshe's wife and children to the camp. Yitro even offers sage advice to Moshe on how to deal with the massive numbers of people seeking rulings to help out.

3) Yitro acknowledges, "Now I know that Yehovah is greater than all the gods." This statement reveals that Yitro knew enough about other gods that recognizing what Yehovah had performed in Egypt and beyond Yitro was convinced Yehovah was greater.

Who is greater?

There has been an ongoing contest for millenia over who is greater. We see it in the plagues in Egypt. Yehovah showed that He was mightier than all of the gods of Egypt one by one. That contest continues today.

There is no question in the minds of followers of Messiah that Yehovah who created all things, and by whom all things continue to exist is Supreme. (see Col 1:16) Not everyone believes that though.

The Creator can make the Rules

If Elohim created all things, and all things are His, then He has every right and the responsibility to set down rules. Just as an earthly father sets house rules, so does our Heavenly Father.

Did you ever hear your father or mother say something like, "As long as you live in my house, you will obey my rules!"? I heard it. A parent has the authority to set rules and expect them to be obeyed.  Our Father sets rules and says the same thing. As long as we are in His household, we need to obey His rules.

What's the alternative?

"If you are unwilling to obey my rules, you need to get out of my house." That's not a bad thing when you turn eighteen or twenty, and it's time to leave the nest, but when it is Father Elohim, and He tells you to get out, you're in trouble.

Not everyone who says to Me, Lord! Lord! shall enter the kingdom of Heaven, but he who does the will of My Father in Heaven. Many will say to Me in that day, Lord! Lord! Did we not prophesy in Your name, and through Your name throw out demons, and through Your name do many wonderful works? And then I will say to them I never knew you! Depart from Me, you workers of lawlessness! (Mat 7:21-23)

When Paul wrote, "I can do all things through Christ who strengthens me." (Php 4:13) those all things includes keeping the commandments, instructions, and feast days of Elohim.

Torah Portion Bo (Go), Genesis 10:1-13:16

This week’s portion from the Torah, Bo, is a telling narrative laden with hidden gems waiting for us to unearth.

“And Yehovah said unto Moshe, Go in to Pharaoh: for I have hardened his heart, and the heart of his servants, that I might show these my signs before him: And that you may tell in the ears of your son, and of your grandson, what things I have done in Egypt, and my signs which I have done among them; that you may know that I am Yehovah.” (Exodus 10:1-2)

Our portion name comes from the word ‘go’ in the first line of Exodus 10:1. Pharaoh has already experienced seven devastating plagues on Egypt. As I think about this Pharaoh, a couple of things come to mind.

A Hardened Heart

His heart is hardened. Our first verse says, “For I (Yehovah) have hardened his heart.” We discussed briefly last week in portion va’eira that Elohim in essence strengthened the Pharaoh’s heart because he was wicked and wanted to be wicked. If we really want to be wicked, there are times when Elohim will strengthen us to remain wicked so that we can become filled with wickedness, as in this case. That is perhaps one reason that Pharaoh didn’t cave in and let Israel go.

To Pharaoh’s credit, it is possible that he thought Moshe was just another magician, albeit, one with superior skills to the court magicians. It would be an unwise king who submitted to blackmail by a magician. But when the hail came, it probably would have become obvious that something more was going on than sorcery.

Another explanation is that he didn’t care what happened to his people or the land. There is some speculation that this Pharaoh who arose, “Who did not know Joseph,” was a foreign king, not an Egyptian. If that were the case, it is possible he didn’t care what happened to the land or the people, they weren’t his people. Perhaps he was only there for the power that being the ruler of the greatest nation on earth gave him. And with a combined Egyptian and foreign army, he could reign over his world. We have no mention of the Pharaoh showing any concern for the people or the land, only for his house and his court, and little for his court.

I see an echo in the current predicament of the United States. The administration doesn’t appear to care that the nation is experiencing death throes, financially and in the protection and defense of the nation’s constitution. The sworn duty of those in office who are actively seeking to change and currently ignore that foundational document.

Suffering from Judgment

The nation of Egypt is a little over halfway through the signs that Elohim has in store for them, and the worst is yet to come. As we talked about last week, some of the Egyptians figured out the El that Moshe represented was in fact the El of all the earth. They brought their servants and livestock in from the hail. Even though there were believers in the nation, the nation still suffered the plagues.

Even Israel was not exempt from some of the plagues. The text specifically mentions that the frogs were in all the land as were the locusts, the boils were on man and beast in all the land of Egypt, as opposed to those plagues that were on only the Egyptians. Even though Israel had light in their dwellings, the land of Goshen was also covered with darkness. The death of the firstborn also reached into Goshen, only those with the blood of the Pesach (Passover) lamb on their mezuzot (doorposts) were spared from loss.

The first reason we are given that Elohim strengthens Pharaoh’s heart is, “That I might show these my signs before him.” The second reason concerns each of us who seek to follow the Creator, “And that you may tell in the ears of your son, and of your grandson, what things I have done in Egypt, and my signs which I have done among them; that you may know how that I am Yehovah.”

This is why I commemorate Pesach with a Seder each year. To sit down and fulfill this instruction. Are we commanded to conduct a Seder? No, but I can explain the things Elohim did in Egypt with those who sit at the table so they will know Yehovah is Elohim, and He is real. The Seder is a choreographed method to share the Exodus story in a multi-sensory experience that every participant can appreciate at the level of his age and understanding. At my Seders, I use a Haggadah that I wrote because there are some things in traditional Haggadahs that are not Scriptural and are of questionable origins. I have found that using a written program that includes telling the story, songs, food, and activities valuable to relate to everyone at the table.

The next plague on Elohim’s time schedule is locusts.

” And they will cover the eye of the land, and no one will be able to see the land. And they will eat the rest of that which escaped, that which is left to you from the hail. And they will eat every tree that sprouts to you from the field.” (Exodus 10:5)

Still no Concern

 Egypt faced total loss. Pharaoh’s court recognized it. “And Pharaoh's servants said to him, How long shall this man be a snare unto us? Let the men go, that they may serve Yehovah their Elohim: Don’t you know yet that Egypt is destroyed?” (Exodus 10:7) Yet Pharaoh still does not relent. This reflects back on what I mentioned earlier, his lack of concern for what happens to the land or the people.

I suspect the palace in Egypt was similar to the situation in much of America. Many of us are far removed from the source of our food. The market shelves are always stocked with ample variety and quantity. But for the common Egyptians, who were close to the land and knew that if there were no crops ripening in the fields, there would be no food on the table in few months, these were extremely frightening events

.

Today we hear about a frost in Florida or California, and may or may not think about the loss of crops. The only effect it may have on our consumption is an increase in the price of orange juice, fruit and vegetables, or more fresh produce from places like Chile or Mexico. But there is a greater effect that we don’t see, and may not even be aware of. The Egyptians of Moshe’s time literally saw their food disappear before their eyes. They knew hard times were ahead.

Three days

Darkness covered the land for three days, including the land of Goshen. Although the Children of Israel had light in their dwellings, outside it was dark, palpably dark. There are three parallels I would like to mention. The request Moshe made to Pharaoh for Israel to go into the wilderness for three days to offer sacrifices.

“And they said, The El of the Hebrews has met with us: let us go, we pray you, three days' journey into the desert, and sacrifice unto Yehovah our Elohim; lest he fall upon us with pestilence, or with the sword.” (Exodus 5:3) 

In light of what happens later, the last part of this initial request is interesting, “Lest He fall on us with pestilence...” because that is exactly what happens to all of Egypt.

The second three day shadow occurs with Jonah. He was told to go and preach repentance to Nineveh, but tried to shirk his duties and ended up three days and three nights in the belly of a great fish. It is important to remember that the text is explicit about the time period he spent inside the fish. Then he went to Nineveh, a large city, the distance of three days. During Jonah’s three day walk across the city, the people repented and were spared the destruction scheduled for forty days later.

Then we have Yeshua, who told the Scribes and Pharisees;

“An evil and adulterous generation seeks after a sign; and there shall no sign be given to it, but the sign of the prophet Jonah: For as Jonah was three days and three nights in the fish's belly; so shall the Son of man be three days and three nights in the heart of the earth.” (Matthew 12:39-40)

Again, note the specific time periods. Three days and three nights after Yeshua was executed and buried, Elohim resurrected him. He remained with the disciples on and off for the next forty days, then departed.

Torah is the Foundation

One of the basic understandings I have gained is that the Torah is the foundation of all of Elohim’s teachings. The teachings in all the other books of the Bible have to line up with the Torah. If we find anything in the other books that contradicts what the Torah teaches, then one of three things has occurred.

·         We don’t understand either what the Torah says, or what the writer outside the Torah meant.

·         The information has been translated incorrectly.

·         The information in the other books is incorrect.

I have been asked how I could say that information in the Bible could be incorrect. A good deal of our New Testament is, by the admission of the writers, letters from a church leader to a congregation. There are times within those letters that the author admits that what he is writing is his own opinion, but he thinks he is correct. It is possible that even with the best of intent, the writer may have been mistaken, or was addressing a specific problem for a specific group, neither of which we are privy to, and the counsel is not meant to be taken as “gospel” for everyone everywhere.

Obedience Brings Blessing

The last plague, the most horrific, the death of the firstborn should give us all pause to consider. What would have happened to an Israelite firstborn if the dwelling in which he spent the night of Pesach did not have the blood of the lamb on the muzuzot? By all indications, he or she would have died. If Elohim’s instructions were not followed to the letter, position, genealogy, location, or belief would not have mattered. The vital element was obedience to the instructions; to circumcise the males, eat the Pesach (Passover lamb), matzoth (unleavened bread), and bitter herbs, apply the blood to the doorposts and lintel of the door, and stay inside during the night. Obedience brings blessings, but the wages of sin is death.

Next week Yehovah willing, we will get back together to discuss our next Torah portion, parasha Beshelach. May the Messiah come quickly and in our day, and may we be found living the Torah when he arrives. Shalom

Va’eira Beresheit (Genesis) 6:2-9:35

“Elohim spoke to Moshe and said to him, ‘I am Yehovah. And I appeared (va’eira) to Avraham, to Isaac, and to Ya’akov as El Shaddai, but with my name Yehovah I did not make myself known to them.’”

Our portion begins with a mystery.

Elohim reveals to Moshe, and in so doing, to us, two separate manifestations. To Avraham, Isaac, and Ya’akov he appeared as El Shaddai, but He made Himself known to Moshe as Yehovah. The record we have tells us the patriarch’s relationship with Elohim is both limited and hints that they did not know Him very well.

But when we get to Moshe, we see a personal relationship, as we would expect to see between two friends. They communicate regularly, and even disagree about how events should be handled. They even argue. Through it all, Moshe acknowledges his inferior position, and El’s supreme authority.

Because of modern theologies, people seem to forget that El is supreme. The idea that humans are somehow equal with Elohim because once saved they become a child of God is a dangerous proposition. If anyone had the ability to claim such equality with El, it would have been Moshe. At least as far as I am aware, there is nobody else who experienced the closeness and regular ongoing contact like Moshe. He was unique, and yet he accepted his position as only a servant. Elohim set Moshe above even other prophets;

“And he said, Hear now my words: If there is a prophet among you, I Yehovah will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of Yehovah shall he behold:” (Numbers 12:6-8)

In the opening passage of portion va’eira, we learn that Moshe comes to know El by His name, Yehovah, and not just as El Shaddai, the provider. We will continue to experience the difference between the two manifestations as we go through the remainder of the Torah.

"And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers." (Exodus 6:4)

Many question whether the Children of Israel have any claim to the land of Israel as established by UN declaration. Although they currently occupy the land based on a government decree, the Torah records the eternal deed by covenant to the land in our portion. The land of Canaan which is here given to Avraham, Isaac, Ya’akov and his descendants contains the current land of the State of Israel.

The only contentions that could be raised about the Children of Israel’s right to the land is whether there is an Elohim, and whether the Torah is an accurate record of His dealings with His creation. My position is that the answer to both contentions is yes. There is an Elohim, and the Torah is an accurate record of His dealing with His creation. 

It is my belief that Elohim, the Creator of the earth, the heavens and all that is within both has the right to give a deed by covenant to anyone He wishes for anything in His creation. By giving such a deed to the Children of Israel for the land of Canaan, a lower court of men, or angels for that matter, cannot set aside the deed issued by the higher court of the Creator.

"And I have also heard the groaning of the Children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am Yehovah, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am Yehovah your Elohim, which brings you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am Yehovah." (Exodus 6:5-8)

It is comforting to understand that Elohim hears when His children call, and responds. A popular homily is that “God hears and answers prayers, but sometimes the answer is no.” It is wise for us to remember,

He that turns away his ear from hearing the Torah, even his prayer is an abomination. (Proverbs 28:9)

Each year as we celebrate the Pesach (Passover) we emphasize the four promises made at the exodus from Mitzrayim (Egypt). They were originally given in this portion.

-          I will bring you out from under the burdens of the Egyptians.

-          I will rid you of their bondage.

-          I will redeem you with a stretched out arm and with great judgments. And I will take you to me for a people, and I will be to you Elohim.

-          I will bring you in unto the land (of Canaan) and give it to you for a heritage.

At the time Moshe and Aharon appeared before Pharaoh, Moshe was eighty years old. According to the numerical value of Hebrew letters, the letter Pey has a value of eighty. It is interesting that when Elohim called Moshe, one of the first objections Moshe made was that he was slow of speech, or some translations say that he had obstructed speech. Yet when he appears before Pharaoh, he does not seem to have a problem speaking. I like what Tevye says in Fiddler on the Roof, “For a man who is slow of speech, he certainly said a lot.”

Thinking of Moshe’s objection and the ease with which he spoke to the king of Egypt reminds me of when Yeshua told his disciples:

“But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And you shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what you shall speak: for it shall be given you in that same hour what you shall speak. For it is not you that speak, but the Spirit of your Father which speaks in you.” (Matthew 10:17-20)

I wonder if the two types of encounters are related. Perhaps when Moshe said he was slow of speech, Father said, “Good, then you won’t try to interpret, or add to, or take away from what I say, you will simply tell Pharaoh what I tell you. And you will tell the Children of Israel just what I say.” The Torah is unique among the other books in the Bible. Moshe hears plainly from Elohim, and tells us what He said. The prophets see visions and dream dreams, and tell us what they saw, but most of the time, even the prophet doesn’t know what they mean. Even Yeshua admitted that he taught in parables. The Torah is straight forward and clear. With a caveat.

The Torah was plain and simple to the Children of Israel at Moshe’s time, with the common knowledge of the language, experiences, and culture. It’s not so easy for us today. We don’t have the common understanding they had. So we have to work at understanding what to them was easy to comprehend. Over the generations since Moshe, for various reasons, some legitimate, and some self aggrandizing, religious leaders have given explanations about what the Scriptures mean. In order to come to the understanding Elohim intends us to gain, we have to wade through all of these teachings to find the truth.

The word of Elohim is truth and essential, but much of what today passes for the word of God is not the same as what was given to Moshe, the prophets, and the writers of the Tanakh. For us to be good students, we need to go back to the written word and compare any teachings we hear with what the Tanakh says. It helps if we can look at it in Hebrew and Aramaic. 

I am regularly surprised by the small yet important differences between the Hebrew and the English translation of Scripture. I think much of the difference stems from the theological bias of the translators. What they translate agrees with their particular denomination’s views. It only makes sense. If there is an option of translating so that it agrees, or doesn’t, with the theology, since the translator has a bias, the one that agrees with his view would be the preferred one. But that doesn’t make it correct. Doesn’t make it incorrect. It is up to each of us to examine the text and determine through the inspiration of the Holy Spirit the truth.

One interesting place this takes place in our portion.

“And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent.” (Exodus 7:10)

Normally the word serpent is translated from the Hebrew word nachash. But in this instance, the Hebrew word behind the word serpent is taniym. Now the only place in the Tanakh the word taniym is translated as serpent is here in this portion. Everywhere else, it is translated as either dragons (twenty-one times), monsters (once) or whales (twice). What did Aharon’s and the sorcerer’s staffs actually turn into?

Although Pharaoh didn’t heed the warning of Elohim, some of his servants did. The leaders of a nation may be wicked, and hard hearted, but their obstinateness does not need to be reflected in the people.

“He that feared the word of Yehovah among the servants of Pharaoh made his servants and his cattle flee into the houses:” (Exodus 9:20)

Their animals and servants were protected from the hail. As we look at our nation today we see wickedness in high government places, but we don’t need to follow their example. We can still live the Torah to the best of our ability.

Elohim hardened Pharaoh’s heart. If a person really wants to be evil, there are examples of how Elohim will strengthen that person to fulfill his wickedness. The most dramatic examples are when judgment on entire people groups is delayed until they are filled up in wickedness, as in the days of Noah, and Sodom and Gomorrah.

As a side note, the evening of January 12th the new moon was spotted in the southwest United States at 6:35 p.m. Chag Sameach Rosh Chodesh.

Let us not fall into the trap of thinking that because laws are changed to allow immorality and wickedness that somehow it’s no longer sin to engage in activities that Elohim clearly labels as abominations. Shalom. Let’s get back together next week for Torah portion Bo.

Torah Portion Vayishlach - Beresheit 32:4-36:43

This week expands on a topic we discussed briefly in our last Torah portion, taking action. If you are hungry for Torah and ready to dig into a discussion, join me as we talk about portion Vayishlach, "And sent.".

Yakov took his wives, children, flocks and herds and left Lavan’s land. He has a covenant of peace with his in-laws, and now he is returning to Canaan, the Promised Land. When he left Canaan, some twenty years ago, he took with him only his clothing, his staff, and his brother Esav’s firstborn birthright.

The Return announcement

Now it’s time to face the music. Esav is still around. The primary reason Yakov left in the first place was that Esav was waiting for Yitzhak their father to die before exacting revenge on Yakov for stealing his inheritance.

Will the murderous intention still be on Esav’s mind?

The first thing Yakov does is send messengers to Esav to tell him that Yakov is returning. But he is not returning empty handed as he left. The messenger explains to Esav that during Yakov’s absence he has amassed flocks, herds, and family. The messengers also express Yakov’s subservience to Esav, in the terms, “to Esav my lord” from “Yakov your servant.”

A Disturbing Response

The messengers return to Yakov with disturbing news. Esav is indeed coming to meet Yakov, but he’s bringing four hundred men with him.

Perhaps the troops Esav brings has something to do with the news he received from Yakov’s messengers. They said that Yakov had prospered and was returning with his increase. In Yakov’s mind, this was an innocuous way of telling Esav that he was self-sufficient and was not coming to mooch off Esav. After all, Yakov is a man of the tents, and through his experience with Lavan, he is now also a business person.

But Esav is a man of violence, a hunter, a man of the field. As we discussed last week, a hunter has a different mentality than someone who hunts. When Esav hears of Yakov’s prosperity, more than likely he thought in terms of what he considered prosperous, manpower. A body of men able to wield sword and shield and wage war. Because that is who Esav is.

On the way to meet Yakov and his horde, Esav gathers his troops. The upstart Yakov may have tricked him out of his inheritance, but he would defend his property. I suspect he thought “if Yakov thinks he can waltz in and take over with his army, I’ll show him.” So Esav assembles a troop of men to meet Yakov’s advance.

Softening the News

On the way, Yakov’s messengers bring offerings of goats, donkeys and cattle, lots of them, along with words of grace, “From your servant Yakov, a tribute sent to my lord Esav.” This is not the typical invasion technique of the day. I think three things possibly happened to Esav on the way to meet Yakov.

The first thing that happened is that Esav’s pride is assailed. His thinking might have gone along these lines. Here is my thieving brother, who stole my birthright in broad daylight, and now I thought he was coming back into the land to claim the inheritance he stole, but he is sending me gifts and calling me his lord. Perhaps he has changed from the conniving young man who ripped me off and left before I could get my hands on him. Maybe twenty years has taught him some propriety and respect for his elders.

The second thing that happened is that Esav saw the gifts and heard the greetings and some brotherly love seethed to the surface. There were probably some fond memories of their childhood, and the tribute gifts rekindled some of those memories. Esav might have begun thinking about pleasant times, and the familial relationship the two of them shared during younger happier days. He could have recalled that Yakov was a momma’s boy, but they had a good relationship for much of their lives.

Saving Face

The third thing that happened was perhaps the most life changing. Here were four hundred men ready for battle. They are warriors. How would it look to them if Esav ignored the obvious overtures of peace and started a war with his own brother when all indications are that Yakov is admitting his inferior position to Esav? Where would the honor be in massacring a family who made all the right moves to establish a peaceful relationship? Esav’s honor and dignity in the presence of his army was at stake.

I can imagine the joking that went on among the troops as they watched these droves of animals approach on the road. They were probably vigilant for a trap or ambush when the first drove arrived. Maybe the second even. But after that, they probably burst out laughing as the successive droves came into view. They might have jostled Esav, joking with him about what a fearsome foe this Yakov must be to send such a mighty force of goats and donkeys to scope out the opposition.

The Meeting

By the time Esav actually reached Yakov, the four hundred soldiers were probably only slightly wary of a trap, and mostly anticipating meeting the brother who had such an unusual way of entering a new land.

In verse 33:4, we see that Esav kissed Yakov when they met. In the Hebrew scroll, there is a dot over every letter of the word for kissed. The rabbis have a few explanations for the dots, but I would like to offer an additional one. I think Esav was confused. He dearly wanted a war with Yakov, he had promised to kill him. But here Yakov was humble, and he had softened the hearts of Esav’s army to the point that they had no animosity toward Yakov. The pleasant memories of their youth that the tribute offerings had kindled were as strong as his anger for what Yakov had done in stealing his birthright. 

All of the emotions seethed in Esav. He wasn’t sure what to do. But overall, the manner in which Yakov prepared the situation compelled Esav to act with honor toward his brother. The dots over the letters are not so much that Esav wanted to tear out Yakov’s throat, but more that there was mental conflict within Esav as to what he should do. Kiss, kill, forgive, revenge. Haven’t you been in a situation where you know what you want to do, or should do, but there are other factors that make it confusing and difficult to do what you think you should do? I think Esav was in just such a conundrum here in portion Vayishlach.

The Plan

Sending the tribute offerings was only part of Yakov’s plan. Have you ever heard someone say that you shouldn’t do anything, just rely on God and He will do it for you? Yakov’s plan in this Torah portion is the antithesis of the sit back and have faith paradigm.

Not only did Yakov send the droves of animals as tribute to Esav, he also sent messengers with calming words. He also set up a survival plan for his family, he divided the group so if one half was attacked, the other half might escape. He laid out an escape and evade plan. Since he had an inferior military force, including women and children, he made an informed decision and set a strategy in motion. But that’s not all.

After the plans were laid out, and he had placed everyone where they were supposed to be, he went to Elohim for help. He prayed, and what a response he received.

I want to emphasize that Yakov didn’t sit back and make no preparations and pray. He did everything he could to insure a survivable outcome and then he prayed. I suspect that even though it is not recorded, he probably did some serious praying before and during the time he was putting all his plans into operation as well. But the point here is that he actively worked at making preparations to the best of his ability.

Perhaps a line of action we view in Yakov’s situation could be described, Plan for survival – Prepare for battle – Try for a peaceful resolution – Pray for success or peace – Take advantage of your strengths – Strengthen your weaknesses.

The Terror of Elohim

Later in the portion, we see another side to protection. When Levi and Simeon exact revenge on Shechem for defiling their sister Dinah, Yakov is afraid that the other tribes in the area will band together and wipe out the family. But we are told that “a terror of Elohim” came upon the cities and they did not pursue.

Giving Names with their Meaning

Because of the incident at Shechem, Yakov returns to Luz, Beth-El, and receives another visitation and promises from Elohim and He reiterates that Yakov shall be named, Israel.

It is convenient that in the Torah a name is often followed by the definition of the name. In Yakov’s case, he is given the name Israel, and we are told what it means, “For you have struggled with Elohim and with men and have overcome.” (Beresheit 32:29)

As a brief aside, we are also given the same key at Messiah’s birth. “You shall call his name Yeshua, for he will save his people from their sins.” Notice that the messenger didn’t say “Yah will save his people,” but “he.” Had the messenger foretold that “Yah will save...” then the name given would have been Yahoshua, “Yah will save.” But since the messenger said he will save, I think the name given was, Yeshua, “salvation,” or, “he will save.”

So much more in Torah Portion Vayishlach, but we’re out of space. As you read and study the portion, please share your thoughts through the comment section below. Join me next week as we discuss portion Vayeshev, Beresheit 37:1-40:23. Until then, Shalom, stay hungry for Torah, and pray Elohim will open your eyes to see wonderful things from His word.