Weekend Meditation--Shut The Door On Resentment

Genesis 44

We are walking in today:  Weekend Meditation--Shut The Door On Resentment

Witness bitterness throughout the Bible:  H4725 mar chafed , angry discontented , heavy, resentment , resentful
Proverbs 14:10; Job 10:1; Ephesians 4:31

Genesis 44:33-34
33 Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. 34 For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father.

"Resentment is an acid that damages its container."

"Resentment presents an incredible opportunity for growth."

Vayigash elav Yehudah, also a Hebrew word said by sages has a most profound mystery and meaning. Other than the surface pronunciation, "Judah drew near to him", this referring to Genesis 44 the story of Jacob testing his resentful brothers who sold him into slavery.


Jacob sends his 10 sons to Egypt for food due to a famine in the land--unaware that his eleventh son was the viceroy of Pharaoh in the land of Egypt. Joseph as second-in-command of Egypt has been positioned for his brothers to seek his assistance in this famine.  Jacob immeditatley recognized his brothers and sends them on a task to bring back their younger brother Benjamin. He tests his brothers to search their hearts. Whether resentment still lingered. By the test, the younger brother Benjamin is framed as a thief and it's forced to become Joseph slave. While Judah pleaded to commit himself as well as the remaining brothers to slavery instead of the younger brother Benjamin.

Popular belief is that the "Judah drew near him" was the pleading of Judah to Joseph for his release of Benjamin. There are several issues with that.

1. That the mysteries of the alephbet will reveal.

2. The Hebraic definition "Judah Drawing Near To Him" will forever change your view on the sons of Jacob's resentment and Judah's repentance (teshuva). Hidden in the Torah.

There are a number of problems with this story. Let us consider four questions:

1. Why would Judah think that Joseph would accept him as a slave in place of Benjamin when Joseph had already rejected the offer of all of the brothers to become his slaves?

2. Why is Joseph moved to tears by Judah, whereas he showed no such emotion in response to the brothers' collective offer?

3. Why does our Torah use Judah's approaching Joseph as the start of a new "Parshah" (Torah reading), when we appear to be in the middle of a story? In fact, Vayigash begins in the middle of a chapter.10 The structure of the chapter seems to make more sense than the division of weekly readings. (Chapter 44 begins with Joseph framing Benjamin and continues through the end of Judah's plea.)

4. Why did our sages choose to break the story in the middle and start a reading at the word Vayigash, giving such major emphasis to that word that it becomes the name of the reading? The Rebbe noted many times that the name of a reading holds within it powerful, mystical messages that go beyond the simple meaning of the word. What is the special meaning of the word Vayigash?

How was Judah allowed to approach Joseph? Judah was a commoner, previously suspected of being a spy, and the brother of a Hebrew criminal. Even an Egyptian would not have been allowed to draw near to the viceroy.  Yet the text here says that he did draw near.  What is this we need to see?  Judah drew near to him, was a type of forgiveness and remorse for causing his father any further pain. By knowing his younger brother had been taken into the same slavery--Judah and his other siblings sold Joseph in years ago. It is that pain caused Jacob to be so protective over Benjamin going back to Egypt with his older brothers. Judah knew his father would surely die of hurt,if his brothers did not return with Benjamin. He knew Jacob still loved his younger son from Rachel as he loved Joseph, Benjamin's older brother.

Genesis 44:22
And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die.

Judah forgave himself for his sin against his father. Resenting the fact that Jacob loved Joseph more than himself, Genesis 37:3.  He acted selfless and loving, Jacob his father more than himself by presenting himself as the substitute slave for Benjamin. Joseph moved in tears so that out of all the brothers--Judah truly was remorseful and repented of everything that had happened. Judah unlike the rest of the brothers. Who did not act out of guilt when presenting themselves for the freedom of Benjamin. Yet here we see that Judah truly cared for his father, Jacob. So he did not draw near to Joseph as in drawing near to him physically--Judah drew near to Jacob his father.

"Judah approached him," the "him" may be referring primarily to Jacob. The major point of the narrative seems to be that, at that moment, Judah was able to draw close to Jacob. In fact, the last words in the sentence immediately prior to Vayigash are "el avichem" – "to your father," referring to Jacob. So grammatically, the logical referent for "him" is Jacob. And, in fact, Judah is following the symbolic meaning of Joseph's immediately preceding words: "return in peace to your father."

Judah shut the door on resenting his brother. As well as shutting the door on the root of his resentment which was his father Jacob. Judah closes this door by sacrificing himself to become a slave because of the love for his father Jacob and forgiveness.

A man sacrificing or submitting himself is not allowing himself to walk in resentment--that would cause anger and bitterness eventually towards your brother. The ninth commandment is based on the principles of loving your neighbor as yourself. Also, the 9th alephbet is Tet.

Tet represents the two possibilities of man. The parts of Tet consist of two  letters of the alphabet vav and zayen. The vav represents man in rebellion or in surrendering to the Lord.

When a vav, man is bowed down before the crown man, zayin takes it upon himself his yoke, chet--then his soul is subject to the discipline of the Lord, and the nine-fold fruit of the spirit will grow in his life. This man will die to himself and all that is outside the Yoke of Yeshua.

Galatians 5:22-23
22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law.

Luke 9:23
And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.

On the other hand, if the soul refuses to bow down and instead rebels, the inner life will take on the characteristics of the serpent (nacash), satan. If that man chooses to live for himself, relying on his own inner sense of autonomy, he will share the fate of Satan and eat dust of the earth.

This principle can be seen in the story of Moses and his staff. The staff represents the scepter of Moses' human authority which Yahweh ask to be thrown down in obedience to Him. When he did so the carnal staff was transformed to become the spiritual staff of the Lord. Even though it still contains the principle of the serpent within it. Later Moses' sin by using the staff in a carnal way by striking the rock twice. Indicating that he attempted to retake his own autonomy instead of yielding to the will of the Lord and shows how the Tet will be represented depends on our personal decision to give our lives to the Messiah and be yoked together with him. Will we choose to surrender our lives, offering ourselves as living sacrifices, or will we inwardly rebel and live in the selfish pride that marks evil?

Judah committed himself to Joseph, the crowned man both representing the alephbet Tet. Therefore, Judah was elevated to carry the King David and the Messiah in his bloodline. Due to following the law of forgiveness. Breaking and closing the door on resentment and opening the door of divine blessing and healing. That is why Joseph finds in Judah humility to be at peace with their father and shed tears. We must shut the door on resentment and humble ourselves in forgiveness towards on another.

We have been looking at ourselves in the mirror for quite some time now and we still have an occasional emotional flair up or rather melt down. While common place for many of us these days--would be totally out of place in the Hebraic culture and mindset of the Hebrews. We have learned that Hebrew is verb based and concrete that what you see is what you get initially. With more study and review we find in what was considered simple, a more complex understanding of what the fathers of the nation of Israel lived on a daily basis. There would be few motivations for being led solely by emotion while in the Greek mindset that is the primary method of motion in our lives! What is the common greeting?  'How are you?' Which is frequently answered with an emotionally driven response. Take a look around--on television, in magazines there is some kind of pull or draw on your emotions to do something, go some where. The danger that we have seen in previous studies is that emotions are often tied to reactions and can vary wildly at each occurrence. While some have come to desire the high ups and low downs of the emotional roller coaster--was this ever in the plan? The one set forth from the beginning by the Creator of the universe?
Would Abraham, Moses or Joshua react the way we would in our time and age? Was there room for disobedience based on feelings? Hebraically there was only striving for being in and remaining in the instructions given for the protection and benefit of their lives. These people of great renown from the text of the Bible had various responses to the directions of Yahweh, some were fully committed and unwavering while others were seeking to be realigned to His purpose and plan.​ Is there a time when 'I don't feel like it,' would be an appropriate response? This is how we can see that we must master our emotions, why Yahweh has begun to shut the door on these emotions that are often tied to a whole litany of other emotions that seek out--how to wreak havoc in our lives and those around us. We must stand on scripture when our old habits attempt to kick in so that we are not permitting that which has already been forbidden.
In Genesis 44 we have the sons of Israel seeking food and assistance from their long believed dead brother Joseph, the viceroy of Egypt. While the focus is on the dialogue of Judah and Joseph as there is a plea for Benjamin not to also be taken from their elderly father. This plea shows the growth of Judah who when Joseph was to be killed suggested to sell him into slavery instead. When our emotions are allowed to run out of control we have poor decisions that are made effecting not only ourselves. It is only with maturity and understanding that we can seek to not be ruled by our emotions--that is a danger to all of us! In this instance Judah's plea to Joseph shows that whether he allows the favoritism shown by his father, that he would no longer participate in causing him such great pain as before. It is showing this great love and concern for his father that stirs Joseph. We have taken the meaning of love in our current time and age to be applied to anything. "Oh, I just love that color! Don't you just love that movie?" While we can use this word to show how much we like mere objects, can we say the same for the people of great import in our lives?
How does our Hebraic mind see love? Spelled with an aleph hey beit hey--ahabah or the root word would be ahava spelled aleph hey beit which can be broken down to hey beit which means give. In adding the aleph to the beginning of the word makes it 'I give' it is the giving that is seen hebraically as love. This giving makes a connection to the other person. That instead of keeping what was given to better ourselves, it is released to another--a gift. This is what could have caused Joseph to weep with such emotion to see the care that Judah had for their father to admit freely that he would 'give' in the pleading and admission of the past, to keep him from the suffering of losing another favored son. While the characters of the Bible are not without flaws, we can see that there are choices that can be made when the situation is presented again. This is why we are to study, to do the Torah--the principles, precepts, statutes and instructions of Yahweh. These commands are to lead and direct our lives, that we would cease with aimless wandering in pain and confusion! When and if, we miss the mark--the Torah is our measuring stick we study and seek to accurately apply the principles for not only the betterment of ourselves but the community as a whole!
While Joseph is going through this process to find where his brothers really stand. Would they allow another favored son of their father to be taken from him? While all the brothers initially offer to stay, Joseph refuses the offer. They do not make any other plea or suggestions. Here we find Judah steps into this situation, like a second chance to get it right. For if he would not or did not halt the slavery of Benjamin, would cause deep sorrow falling upon his father--this time sending him to his grave. While we see the text of the scripture we have to remember the upbringing of these sons in this family. The beloved wife of Israel is Rachel who only bore two children: Joseph and Benjamin. The remaining sons from Leah and the handmaidens knew that their father had a high regard for Joseph and then later Benjamin. This favored treatment did not endear Joseph to his brothers and it became worse with the telling of his dream.s  While their anger waxed hot against Joseph for thinking that, they the older brothers would bow to the younger--was out of the question! As time goes on and there is an opportunity to rid themselves of the 'golden boy' of the family, they all jumped at the chance to do so. While in varied degrees seen in the attempt of Ruben to come back later to free Joseph, to Judah saving his life but selling him instead, in the years that pass both the brothers and Joseph have some growing to do. How angry and hurt he must have been!  Being sold to the passing by slave traders and growing to adulthood under accusations and prison. Upon seeing his brothers as viceroy he could have treated them very harshly and even refused  them all assistance. Fiveamprayer we have to determine when our actions are our own or a reaction of our emotions!  To hear this again click here.