Hebrew Vision News Exclusive
by Miykael Qorbanyahu aka The End Time Scribe
And he sent Yahuḏah before him to Yosĕph, to point out before him the way to Goshen. And they came to the land of Goshen.
There is something extremely unique about the fourth born son of Yisrael. From the moment of his birth, his mother Leah knew that there was a greater purpose to life upon seeing him issue forth from the womb. It was at that moment that she became more fully conscious that life is not a matter of living simply for oneself. At his arrival, she realized that life is, in deed, more fully entered into when one is altruistic, or selfless, in intent; ensuring that others, like oneself, are secure in their person. For it is through the act of giving of ourselves that we find our truest and most heavenly purpose in life, which is the most profound expression of love. We find this to be no more true, so as embodied by the Creator Itself, Who selflessly demonstrated this act in creation as described by the most underappreciated and misunderstood words in Scripture; [f]or Elohim so loved the world that He GAVE His only uniquely begotten Son. Similarly, it was at Yahudah’s delivery into life that his mother Leah experienced the deepest reality of life when she realized that sharing for the purpose of extending goodness to others is what makes us alive, upon which she then exclaimed, now I praise יהוה.
It is no wonder that it is through the praise of יהוה that Yisrael will be established as a mighty kingdom whose leader will come forth from the line of Yahudah, which is what will be the focus of this article. And though where we are presently reading from in the Torah does not clearly make it apparent that the line of Yahudah would eventually come to be the tribe through which the kings of Yisrael arise in either the preceding or this present parashiot, the haftarah for Vayigash alludes to the preeminent role that the lion tribe will play in the establishment and administration of the Kingdom of יהוה on earth. The prophet Ezekiel prophesies that Israel will again be restored to its land and will establish a righteous rule over the entire Earth
while Dawiḏ My servant is sovereign over them. And they shall all have one shepherd and walk in My right-rulings and guard My laws, and shall do them. And they shall dwell in the land that I have given to Ya‛aqoḇ My servant, where your fathers dwelt. And they shall dwell in it, they and their children and their children’s children, forever, and My servant Dawiḏ be their prince forever.
Being that the house of Dawid is who will rule in the world to come at the establishment of the Kingdom of יהוה, it is essential to trace back to the patriarch Yahudah to understand why this matter will materialize. As relates to the great forefather of Dawid, it is interesting to note that while on the surface we see that the name Yahudah (יְהוּדָה) signifies one who praises יהוה, we find upon deeper examination a much more intricate and meaningful implication of the name so as provided by the Dictionary of Torah Names and Words at number 3063. There we discover that the name is defined as
the door (דָ) in the Name; one of the twelve energy branches, [or] tribes of life; light energy occupying the lands of the reins: [inclusive of the] kidneys, spleen, liver; the energy of governing via value determinations; lit., activities of light administered via the gates of light. Formulas: יּ + הּ + וּ + דּ + הּ instructing us that The Name is balanced with intercourse and exchange through concealed gates. Value, 30: guidance.
And so it is in this week’s parsha that Yahudah has arose to the forefront of leadership among his brothers in light of Yoseph’s absence from their family life. After having left his brothers, Yahudah decided to embark on a hiatus and vision quest following the episode of Yoseph being sold into enslavement seemingly in order to clear his head. At this point in Yahudah’s life, he appears to have undertaken a serious season of soul searching. Yet, it was also during this period of his life that he experienced the loss of his two oldest sons, and tasted the humility of illicitly copulating with the widow of his two deceased offspring, eventually being found guilty as her out of wedlock impregnator. It was through this ordeal, however, that Yahudah was most humbly afforded with ordeals that provided him with a renewed and more intimate outlook on life due to his unfortunate and even miscalculated experiences. But it was through these hard and challenging lessons that the building blocks of character and leadership were added to the father of the future kings of Yisrael. Here, we are able to see the Divine Providence of יהוה again at work.
We first notice this assumption of leadership with Yahudah in last week’s portion when he selflessly offers himself as personal surety for the life of his youngest brother Binyamin, the second and last son of his father Yisrael’s late beloved wife Rachel. This altruistic act served as a precursor to the ultimate role of kinsman redeemer (go’el/גאל) which has been and is to be assumed by the Messiah, who would ultimately issue forth from Yahudah’s loins. As shadow of what the Messiah would ultimately fulfill as relates to bringing the children of Yisrael out of our enslavement and back to the Promised Land after our long and bitter exile in this last captivity, this assumed role of Yahudah serves as an example of what the entire nation must do for all of humanity, as we are called to reconcile humanity back to our heavenly Father. It was this display of responsibility and assuredness in returning his Father’s youngest child from their descent into the land of the materialist Mitzrites that demonstrated Yahudah’s empathetic connection to and sincere, selfless love for his father Yisrael who was grieving tremendously over the fabricated loss of Yoseph’s life. For love is truly an extremely powerful motivator to accomplish seemingly impossible acts, and our love for the Most High truly does make all things possible.
Yahudah’s second display of leadership is shown upon both of his trips with his other brothers to Mitzrayim during his interactions with their unrecognizable brother Yoseph who had prophetically ascended to the heights of leadership in Mitzrayim. Here, Yahudah’s emergence as leader of the tribes of Yisrael is exhibited by his dogged determination and fervent desire to secure the freedom of his youngest brother Binyamin as his personal surety by any means necessary. So after an intense confrontational episode with Yoseph and his sons, the Book of Jasher records these words from the patriarch Yahudah,
Surely you must know that I was security for the lad to his father, saying, If I brought him not unto him I should bear his blame forever. Therefore have I approached you from among all my brethren, for I saw that you were unwilling to suffer him to go from you; now therefore may I find grace in your sight that you shall send him to go with us, and behold I will remain as a substitute for him, to serve you in whatever you desire, for where-so-ever you shall send me I will go to serve you with great energy. Send me now to a mighty king who has rebelled against you, and you shall know what I will do unto him and unto his land; although he may have cavalry and infantry or an exceeding mighty people, I will slay them all and bring the king’s head before you. Do you not know or have you not heard that our father Abraham with his servant Eliezer smote all the kings of Elam with their hosts in one night, they left not one remaining? and ever since that day our father’s strength was given unto us for an inheritance, for us and our seed forever.
That this incident is laced full prophetic features is a matter that requires little explanation. Yet, be that as it may, from the earliest stages of Yahudah’s life, though overshadowed by the ascent of Yoseph, it is clear that Yisrael’s fourth born son is destined for greatness and leadership as relates to the purpose of the twelve tribes in their collective capacity of being the central locus of global leadership. In fact, according to the Pseudepigraphical writing of the Testament of Judah, the patriarch informs his sons upon his deathbed that,
…I never caused grief to Jacob, my father; for all things whatsoever he commanded I did. And Isaac, the father of my father, blessed me to be king in Israel, and Jacob further blessed me in like manner. And I know that from me shall the kingdom be established.
Testament of Judah 3.33-35
Two things should immediately be recognized in his final will and testament to his descendants; first is his continual adherence to the words of both his earthly and heavenly Father. For it is the principle of honoring and being obedient to one’s parents that assures success and prosperity both spiritually and materially. This positive commandment given to Yisraelites for the purpose of establishing a social order in which righteousness and love exists so that the Shekinah of יהוה can be made manifest in the world, is a dynamic that is essential to the establishment of the kingdom and role of leadership. That we know for this to be principally and categorically true is because his descendant and future king of Yisrael, Solomon the son of Dawid writes
My son, heed the discipline of your father, and do not forsake the Torah of your mother; for they are a fair wreath on your head, and chains about your neck.
When we take into account the connotation and idiom of the words wreath and chains, we find a most fascinating revelation. The Hebrew words for wreath (livyah/לִוְיָה) and chains (anaq/עֲנָק) are understood to have as their meanings in regards to the fulfillment of the commands of Torah as the capacity
to instruct and direct the united operations of man for the purpose of establishing the supportive structure that unites all faculties and functions of man unto freedom and glorification in order to perceive awards as the crowning achievement of fullness.
As a witness to the great and awesome benefits and promises of observing the Torah and fulfilling the commandments, we will also shortly see how this dynamic principle also relates to Yisrael sending Yahudah before his brothers to Yoseph to point out the way to Goshen.
Secondly, Yahudah’s discernment of the prophetic nature of his calling and role in the greater construct of kingdom building is akin to that of his brother Yoseph’s visionary gift of dream interpretation. For Yahudah, too, was able to see beyond the pale of the mortal sense of sight to peer into the deeper, unseen realm of spiritual reality with Hebrew Vision. For it is essentially in the spiritual realm where the ultimate revelation of reality truly exists in the transcendent dimension the Kingdom of יהוה that enables one to distinguish reality from illusion. For the reality that resides there that the Creator has willed to be made manifest to all of humanity through the agency of the tribe of Yahudah, Yisrael must first nationally accept the role of the Davidic line of its anointed kings through Mashiyach ben Dawid, who is the same person as Mashiyach ben Yoseph. This is door in the name and the concealed gate through which Yisrael has to enter in order to bring forth the kingdom. It is the witness and profession of Hebrew Vision that this door and concealed gate is none other than Yahoshua ben Yoseph, the Nazarene. For it is through this revelation that Yisrael will be able to both unify and be empowered to again become a sovereign nation and to achieve, at long last, its calling of being the kingdom of priests and set-apart people of which we are destined to become. Of this hard to receive truth, Yahoshua boldly says,
Truly, truly, I say to you, I am the door of the sheep. All who came before Me are thieves and robbers, but the sheep did not hear them. I am the door. Whoever enters through Me, he shall be saved, and shall go in and shall go out and find pasture.
The door which we must enter through is that of His flesh, symbolically speaking, which is what will elevate our consciousness to become the body of Messiah. What this means is that we must put on the nature, character, intelligence and spirit of Yahoshua. Then, when we have transcended our carnal natures through our selfless obedience to the Torah, we will be transformed into the image and likeness of our heavenly Father and become the breathing expressions of the living Torah.
Being that the Hebrew letter dalet (דָ) is the fourth appearing letter in the alefbet, it symbolizes the role of the fourth born son of Yisrael. Interestingly, the letter dalet, according to the Dictionary of Torah Names and Words symbolizes the
…door of access to each of the twelve tribes within. [T]o discern the gates within each tribal center of consciousness. [T]o study the paths and courses of the heavens [which are identified by] the paths of names. [T]o understand the influences of light and the harmony of light courses [and] orbits. [T]o ride in a chariot, [and] to enter into a planetary system [or] region, e.g., to enter into the Earth realm at birth is to proceed through a gate, and there are gates opened for the transfer from Earth to other realms…
The gates being prophetically spoken about are not only in reference to those that lead to the renewed Yerushalayim so as spoken of in the Revelation, but also these gates are, indeed, related to the levels of our Torah and Messianic consciousness. This reality is made clear in the words of Yahoshua when he informs his taught ones that the reign of Elohim is within you. For it is within our being that the entire reality of Truth is to be discovered. This gate is accessed, as mentioned earlier, through the elevation of our consciousness through our selfless observance of Torah in order to become members of the body of the Anointed One of Israel, as rav Shaul informs us that as many of you as were immersed into Messiah have put on Messiah. This principle becomes all the more clear as we examine the verse from which this writings derives its title.
When Yahudah is sent before Yisrael unto Yoseph to point out the way Goshen, what is really taking place, in code, is that through the selfless worship and praise of יהוה, Yahudah was able to draw near to the face of Elohim through the unification of the I Am consciousness with all the faculties of his mind along with the entire substance of his being and life force energies. This is because the meaning of the word Goshen is to draw near, or unify. To go before someone, in the context of this Hebraic idiom, is to reverently appear in the presence of the Shekinah. Interestingly, the word before here is paniym, the plural form of the word panah/פָּנָה, which means to prepare oneself. Therefore, what Yahudah experienced, through his selfless preparation, was the awakening of the pineal gland, which has a correspondence to the principle of Peniel/פְּנוּאֵל, which Yahudah’s father Yisrael experienced at Luz. This transformative experience for Yahudah caused him to elevate even beyond the consciousness that Yoseph had experienced, as Yahudah was now conjoined with the consciousness of the Tree of Life. To further understand what took place with Yahudah, an article from the City of Luz website states,
It is now theorized that the pineal gland is capable of generating a natural substance known as DMT (Dimethyltryptamine), an extraordinarily powerful essence that is able to alter one’s personal consciousness, transport a person’s mind into an inner metaphysical dimension and imprint one with a radical life-changing spiritual experience.
It has long been known that the Foundation Stone is capable of generating a universal substance known as Mayim Chayim – “Living Liquid”, an extraordinarily powerful liquid-light essence that is able to alter our collective consciousness, transport humanity’s mind into an inner metaphysical dimension and imprint all of us with a world-changing Godly experience.
In the final analysis, Yahudah was sent ahead of his brothers when Yisrael had learned of beloved son Yoseph being alive and well, righteously ruling in Mitzrayim with wisdom, compassion and justice. Here, we are able to see, prophetically, that Yahudah is who will lead the other tribes into the redemptive plan of יהוה, both defending the weak among our brethren and delivering the rest of our family’s tents from the evil clutches of our adversaries. The world will then fall under our redemptive leadership due to the unmistakable presence of יהוה emanating from the innermost being and expressed through our Torahcentric leadership. It is imperative however, that before this mantle of leadership is assumed, that the spiritual transformation of Yahudah must take place by entering the door to the name and the concealed gates of consciousness found in the deepest recesses of our mind in the position and office of Mashiyach Yahoshua. For it is only then that the most perfect unification and selfless rule of the nation of Yisrael will become the global reality. And it is of this soon appearing prophetically manifested reality that is described in the Apocryphal work of II Esdras which informs us of this divine orchestrated event in the soon approaching days to come with these most powerful words:
Behold, the days come, when the most High will begin to deliver them that are upon the earth. And he shall come to the astonishment of them that dwell on the earth. And one shall undertake to fight against another, one city against another, one place against another, one people against another, and one realm against another. And the time shall be when these things shall come to pass, and the signs shall happen which I showed you before, and then shall my Son be declared, whom thou saw as a man ascending. And when all the people hear his voice, every man shall in their own land leave the battle they have one against another. And an innumerable multitude shall be gathered together, as you saw them, willing to come, and to overcome him by fighting. But he shall stand upon the top of the mount Tziyon. And Tziyon shall come, and shall be showed to all men, being prepared and built, like as you saw the hill graven without hands. And this my Son shall rebuke the wicked inventions of those nations, which for their wicked life are fallen into the tempest; And shall lay before them their evil thoughts, and the torments wherewith they shall begin to be tormented, which are like unto a flame: and he shall destroy them without labor by the [Torah] which is like unto me. And whereas you saw that he gathered another peaceable multitude unto him; Those are the ten tribes, which were carried away prisoners out of their own land in the time of Hoshea the king, whom Salmanasar the king of Assyria led away captive, and he carried them over the waters, and so came they into another land.
2 Esdras 13.29-40