I See Dead People...Alive and Returning
Part 2
Vayechi "and lived..."
Genesis 47:28-50:26

"This time I can die."  

Don't remember that sentence?  It's probably because it was phrased
differently in an English Bible.  For instance, the NASB reads thus:

If you can read the Hebrew, though, look at the word above the red arrow.  It is  ha-paam , or literally, "this time."  The Artscroll version does the more literal English translation, "Then Israel said to Joseph, 'I can die this time, after my having seen your face, because you are still alive.'" (Ge 46:30 Artscroll)

Israel's death was now more acceptable than the first time he died.  Israel experienced a virtual death when he saw Joseph's bloody coat.  He was inconsolable, thinking that Joseph was dead.  The truth was that Joseph was only exiled.  

Rashi puts words to the dilemma : " I was under the impression to die, i.e., that I would die two deaths, in this world and the World to Come-for the  Shekhina  was removed from me, and I used to say that the Holy One, Blessed is He, would claim your death from me, i.e., would hold me responsible for your death.  Now that you are alive, I will die only one time.  Were I to die this time, I would be consoled." ( Rashi  to Ge 46:30)

It was Israel who sent Joseph from Hebron to Shechem, unwittingly sending Joseph to his death, or so he thought.  Israel felt that he would be judged for Joseph's wrongful death.  Now, Israel says, I can die.  The second death will have no power over me.  The Shekhina, the indwelling Presence of Adonai, has returned to me.  I am consoled in the hope of resurrection.

The rabbis say the Shekhinah left Jacob when Joseph was exiled.  Now that they have met and he wept on his neck, the Shekhina returns.  The "neck" is an allusion to the Temple.   When Joseph fell on Benjamin's "necks" to weep, it represented the destruction of the two Temples, for the Temple lay in Benjamin's territory.   When Benjamin fell on Joseph's neck, it represented the Tabernacle at Shiloh that would be bereaved of the Ark/Shekinah.  Shiloh lay in the territory of Joseph's son.

But which Temple could be represented by Joseph weeping on Israel's neck "a long time"?  The clue is in the verse that follows.  Israel says that it's okay now to die, for he has seen the face of the exile, Joseph.  Exile is like death, and it may be for an extended period, but just as death is followed by resurrection, so the exile is followed by reconciliation to the father...and the Father.  Something Israel saw in his reconciliation with Joseph made it okay to die, something that "revived his spirit."

When they told him all the words of Joseph that he had spoken to them, and  when he saw the wagons  that Joseph had sent to carry him the spirit of their father Jacob revived . (Ge 45:27)

Joseph was a sign to Jacob that resurrection could occur from exile.  The resurrection of Jacob's spirit (techi, from chaya, life) occurred when Israel's children "told him all the words" of Joseph's resurrection and when he "saw the wagons" that would carry him, Israel.  This is worth repeating and remembering.  The spiritual renewal was based on:

1)  telling the story of resurrection
2) recognizing the significance of the wagons that would carry Israel

The vital link to Jacob's prophetic vision of the wagons is found in  Leviticus 7:6-9 :  

And  Moses took the wagons and the oxen, and gave them unto the Levites. Two  wagons  and four oxen he gave unto the sons of  Gershon , according to their  service : and four wagons and eight oxen he gave unto the sons of  Merari according  unto their service,  under  the hand of  Ithamar  the son of Aaron the  priest .

The Tabernacle structure was transported around the exile in the wilderness in wagons.  Eventually those wagons would return the Tabernacle, or Mishkan [from shakhan, thus Shekhinah], to the Land of Israel.  This is why Jacob makes Joseph promise to bury him at Hebron, for Abraham had purchased it from the sons of Heth [English-Hittites], that is C het.  It is pronounced exactly like the Hebrew letter chet, representing life.  Specifically, it was purchased from Ephron.  The root of Ephron is the same as afar, which means dust, ashes, and ruin.

Father Abraham symbolically redeemed life from the ruin of death in purchasing a burial cave in which he didn't intend to stay forever.  His place of burial in Hebron was faith in resurrection. Jacob knew that he had to be returned to Hebron to complete the "couples," for the Cave of Machpelah means the Cave of the Couples, or Doubles.  Three doubles: Abraham and Sarah, Isaac and Rebekah, and Jacob and Leah.  Three, the number of resurrection.  Six people, the number of man, the day of his creation.

As Part 1 of this newsletter explained, Rachel, the seventh, was not buried at Machpelah in Hebron, but on the road to Bethlehem and Efrat so that she could weep and intercede for the exiles as they left Jerusalem for Babylon. She could also see their return.  She will not be consoled, however, until ALL the exiles return from Babylon.  Not all who left Israel have returned from Babylon the Great.

The perfect Seven's spirit will be revived when she, like Jacob, sees the wagons carrying Israel home to Jerusalem.  Rachel is weeping for her children near Bethlehem, and she is waiting for consolation, just as the righteous in Israel awaited the Consolation of the Messiah:

And, behold, there was a man in Jerusalem, whose name was  Simeon; and the same man was  just and devout, waiting for the  consolation  of Israel: and the Holy Spirit was upon him. (Lk 2:25)

The clues are in the wagon bosses:

* Gershon  = expulsion, exile

A play-on word in Gershon's name is "strange tongue": 
ger  = stranger 
shon  = tongue

* Merari =  bitter (like  maror, the bitter herbs of exile eaten at a Passover seder )

Two fundamental principles describe Israel's return.  They will be expelled and exiled like Joseph in Egypt, presumed dead, but really wandering like wagons as little Tabernacles in the wilderness.  They will be speaking strange tongues. Because of "maror," they will return in wagons.  Yeshua's bitter taste of death on the tree, even down to the myrrh [same root as maror in Hebrew] in the vinegar (Mk 15:23) and in the burial spices (Jn 19:39), signaled the beginning of the end of exile at Passover for some of Joseph's children, children who had been adopted and blessed by Israel.  

In Vayechi, Israel tells his children to "gather" around him so that he may prophesy to them what will happen in the last days.  He wants them to be in unity.  Ironically, the Jewish sages say that when those among the nations begin to recite the Shma, it will be a sign that this prophecy is coming to pass:

For then will I turn to the people a  pure   language , that they may all call upon the name of the LORD, to serve him with one consent. (Zeph 3:9)

Those righteous exiles who spoke with strange tongues gathered in Acts Two to celebrate Shavuot, a feast of Israel.  At that time, the story of resurrection of Messiah ben Joseph was told to them in their strange languages, and their spirits revived.  They took the story back to those nations: there is a resurrection from the dead, and there will be a resurrection from the exile that will revive Israel's spirit.

When Israel returns to Jerusalem to "gather round" the next time, she will be returned to a pure language, for serving the Father with one consent will require pure communication.  It will require returning to the feasts of Israel, not those of the corrupted nations that are Babylon and Egypt.  It will require returning to the Shabbat, the Shabbat rest of Messiah on the Seventh.  

What's our final clue?  Shabbat.  The Seventh Day.

Jacob gives Joseph the clue when he requests that Joseph return him to Hebron.  

The clue is " berat."  Rachel died only a "berat" from Bethlehem and Efrat. The other times berat is used as a unit of land distance is after Naaman the leper immerses seven times in the Jordan in 2 Kings 5.  He goes back to Elisha and requests "earth" to carry back to Aram so that he will be reminded that the holy place of worship is Israel and so that he will not worship the gods of his king in Aram.  He took a little bit of Israel back with him to a land that he now considered a place of exile, not home.  After collecting his Israelite earth, he goes a "little distance," a berat.

In fact, consider this.  The human body regenerates its cells every seven years.  If you move to the Land of Israel and eat only its produce for seven years, you will literally, physically become Israel.  How much more a revival of the Spirit you would experience with seven years of eating the spiritual Word in the Land!

Rachel was buried a berat from Bethlehem and Efrat.  A berat is the equivalent of 2,000 amot, or paces.  If one is outside an inhabited area, then a Sabbath day's journey is 2,000 amot, or a berat.  The sages illustrate this as a circle.  If you are standing at the centerpoint of a circle, then 2,000 amot (a berat) in any direction is the limit of travel.  They then added the north-south-east-west of the four corners of the earth, demonstrating the circle of the earth within the square, called the techum.  The shaded area in the graphic below is the techum of Shabbat.  

The exiles will come from the four "corners" of the earth, coming out of Babylon and Egypt.  From one new moon to another, and from one Shabbat to another, they will come to worship in Jerusalem (Is 66:23).   The corners of the fields in Israel are left to sustain the stranger ( ger ), alien, orphan, and widow.

Imagine Rachel even now interceding for this resurrection of the dead and the exiled Children of Israel!  Think of the significance of Yeshua ben Joseph's birth in Bethlehem and his exile to Egypt.  

The earthly square, or cube, techum, of Shabbat foreshadows the Sabbath rest in New Jerusalem, whose twelve gates open with the story told by the twelve sons of Israel and whose foundations are built on the twelve apostles who told the story of Joseph's resurrection; that is, Messiah ben Joseph's story of resurrection. 

The one who spoke with me had a  gold  measuring rod  to measure the city, and its gates and its wall .   The  city is laid out as a square, and its length is as great as the width; and he  measured the city with the  rod fifteen  hundred miles; its length and width and height are equal . (Re 21:15-16)

1.  Tell the story.
2.  See the wagons.
3.  Revive.

The wagons of consolation are moving, Israel.  Is your spirit reviving at the news?  Is it okay now to die since we know the son of Joseph has resurrected from the dead and is returning us from the long exile?  Yeshua wept over the destruction of the Second Temple, but perhaps he weeps a much longer time on Israel's neck of exile.  Come to the feasts of Israel.  Come to Shabbat.  Be revived.

The graves of death will empty when Yeshua returns, but the graves of exile are already emptying.  The street that intersects Emek Refaiim today is named Rachel Imenu, Rachel, Our Mother.  The public bus that picks up and drops off at Rachel Imenu is the #18 bus.  The number eighteen is chet (8) plus yod (10), which spells "life," chai.  Vayechi.  Am Yisrael Chai.  The People of Israel live.

Your children are coming home, Rachel.  We're coming.  Not much longer, Rachel Imenu.  Weep no more, my lady.

I hear wagon wheels.  


Feel free to scour the newsletter archives at www.thecreationgospel.com for past issues.   I hope to teach the Rivers of Eden, the Feasts, and the Lower Garden more completely at our Creation Conference with Brad Scott May 3-5, 2019.  Stay tuned for registration details.  Other teaching dates are in the Itinerary at the website above.


Goverment health officials recently inspected LeMalah, and they commended the Centre in many areas.  They also had some recommendations like tiles for all wash rooms, ceiling, paint, and a fence. We disbursed funds for those improvement with First Quarter 2019 support.  They have planted a kei-apple fence to meet security recommendations. You can see how much they enjoyed Sukkot!  More pictures are posted on our facebook page.  

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