“The ability to recognize our sin, to take responsibility for it and to repent is at the core of what is meant by the idea of a Messiah.”
“… the courage to admit guilt, to take responsibility, to change. This is the lesson that the Messiah will one day teach the world. Man controls his destiny. No matter what mistakes he has made, man can fix them.” – Rabbi Ari Kahn 
The Messiah is a prophet, a prophet who has/will declare perfectly the will of the Almighty and teach us of His Ways, as per Psalm 119.
Therefore, the Messiah will show us
- what true repentance is;
- what it means to be truly and fully obedient to the Almighty;
- to truly ‘forgive those who trespass against us’’;
- to speak into the world in an attempt to heal it (Tikkun HaOlam); and
- to demonstrate to the point of accepting death that ‘no greater love hath a man than to lay down his life for his friends’.
For more on the Messiah from a Hebraic Perspective listen to our Podcasts – Part 1 and Part 2
This weeks Torah Portion (Genesis 37-40) contains so much wisdom and is so heavy with prophetic vision and typology.
There is a well known Jewish saying: ““the actions of the forefathers serve as a portent (a sign or warning) for their descendants.” That is, we can learn so much about both how to live today and about what is coming tomorrow, from studying the narratives of the Hebrew/Jewish patriarchs.
This Torah portion begins with: “And Jacob settled in the land in which his father dwelled.” – Gen 37:1
Today, Jacob’s children have again settled in the land in which his father dwelled.
The next verse reads: “These are the generations of Jacob; Joseph was seventeen years old ...” – Gen 37:2
Note how immediately Joseph is brought into the picture. Joseph’s whole life is such a strong ‘type’ of Messiah. That is, there is so much of his life that acts as a sign to the future coming of Messiah .
Notice also in the very next verse that Jacob is now referred to by his name Israel.
“Israel loved Joseph more than any of his sons …” – Gen 37:3
Perhaps this indicates that the love that Jacob/Israel has for his son Joseph is a national love, a love that all Israel should share, a yearning not just for the leadership and wisdom of Joseph to return to lead the people, through Messiah, but a love for their brother, for their neighbour and for their God, so powerfully declared through the example of Joseph .
But much goes wrong first!
Much time and heartache and loss occurs between the birth and exile of Joseph, and the redemption of Israel’s family through this same Joseph.
The favourite son is scorned by his brothers. He is handed over to the pagans and endures much suffering. But ultimately he rises up to stand at the right hand of the highest authority in the land.
Ultimately, his position of great authority, acting as the principal agent of the King (the Pharaoh of Egypt) will bring redemption and salvation to his brothers who rejected him, and to his entire family (as well as to many Gentiles – Egyptians).
Note that there is an intriguing break in the narrative though.
The last verse of Genesis 37 informs us that Joseph has been sold into slavery in Egypt.
“Meanwhile the Midianites had sold him in Egypt to Potiphar, an officer of Pharaoh, the captain of the guard.” – Gen 37:36
Then in the first verse of Genesis 39 (NOT 38), the story of Joseph in Egypt and his rise to great authority and ultimate redemption is begun.
“Now Joseph had been brought down to Egypt, and Potiphar, an officer of Pharaoh, the captain of the guard, an Egyptian, had bought him from the Ishmaelites who had brought him down there.” – Gen 39:1
So what is ‘in the gap’? The story of Judah and his illicit union with Tamar, which produces the line of King David and the King Messiah.
Why is this story placed here as an insert, as a pause in the narrative of Joseph, the great ‘type of Messiah’?
Perhaps as a ‘portent’, as a sign for the future, so that we may consider what it may be telling us.
The son of Israel, chosen by HaShem as a Messiah (an ‘anointed one’) to bring the redemption and shalom is rejected by his brothers and ‘disappears’ from view for a time. While he is ‘away’ in a ‘far land’, Jacob grieves for his loss and much tension and conflict arises between the brothers, especially against Judah. Ultimately they all leave the Land of Israel to ‘find’ their Messiah, their savior Joseph dressed and disguised as an Egyptian (Gentile), and through his efforts they find salvation from the famine and are ultimately returned to the Land.
At the end of the Genesis 38 and the story of Judah we read of his repentance.
It is then that the story returns to focus of Joseph and we read of the redemption of the people of Israel; the restoration of Jacob/Israel with his son Joseph, the restoration of Joseph’s brothers with Joseph and finally the return of all Israel to the Land of Israel.
We also see during this time that Joseph is involved in the Gentile world, that the Gentile world is greatly blessed by his involvement, his leadership and example.
Could this narrative be a further ‘sign’ that after the last great exile and dispersion from the Land of Israel (a direct result of the prophetic fiat of God through Moses on the plains of Moab – see Deut 29-30), the Jewish people will return and their Messiah will be revealed to them. Jacob/Israel will learn that he was not dead, that he has been given great authority and that when the time is right he will bring full restoration and real shalom to Israel and all the nations of the earth!
May Messiah come speedily!
For more on the return to israel in these present/last days see my article: ‘Israel: Return in Belief or Unbelief’.
 And of course through the example of Yeshua (Jesus), who a number of famous Rabbi’s and Professors have called the greatest ethical teacher ever. This was certainly the view of Prof. Joseph Klausner, of Hebrew University (retired in 1949) who was an historian of the Second Temple period.