From Yaacob to Yisrael – Parshat Vayishlach

Parshat Vayishlach – Torah Reading: Genesis 32:3-36:43

In the eighth reading from the book of Genesis is named Vayishlach (וישלח) (‘and he sent’), Yaacob prepares to meet Esau upon returning to the Promised Land and has a mysterious encounter with an angel (malahk), who changes his name to Israel (Yisrael).

We will examine the meaning of the name Yisrael according to the Hebrew text. But first, what is significance of names according to Hebraic understanding?

Names have the Power to Bless or Curse

Hebrew words or names carry a creative power.  For it was not by physical hands, but “By the word of YHWH the heavens were made, their starry host by the breath of his mouth.”  Psalms 33.6  Thus YHWH spoke creation into being, i.e. “Let there be light and there was light.”

Just as Elohim was able to create the universe through the spoken word, so was He able to bless or transform the nature of a person or their destiny through giving a name or changing their name according to His will.  In Genesis, we see how Elohim used this power to transform the lives and calling of the first mother and father of our nation:

  • “Neither shall your name any more be called Abram, but your name shall be Abraham; for the father a multitude of nations have I made you” (Genesis 17:5).
  • “And God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name.  For the mother of nations shall she be.”  Genesis 17.15

Thus, when a Hebrew name is given or changed by the Heavenly Father, it was a creative emanation, a type of prophecy that had the power to transform the identity, circumstances, and nature of that person according to Yah’s divine will.

In this week’s Torah reading, Yaacob’s name is changed.  

Yaacob Wrestles w/a Malakh

“So Yaacob was left alone, and a man wrestled with him till daybreak. 25 When the man saw that he could not overpower him, he touched the socket of Yaacob’s hip so that his hip was wrenched as he wrestled with the man. 26 Then the man said, “Let me go, for it is daybreak.” But Yaacob replied, “I will not let you go unless you bless me.” 27 The man asked him, “What is your name?” “Yaacob,” he answered.  28 Then the man said, “Your name will no longer be Yaacob, but Yisrael, because you have struggled (sarita) with elohim and with humans and have overcome.” Gen. 32.24

Study Question:  What is the spiritual meaning and significance of Yaacob’s name change?

וַיֹּ֗אמֶר לֹ֤א יַעֲקֹב֙ יֵאָמֵ֥ר עֹוד֙ שִׁמְךָ֔ כִּ֖י אִם־יִשְׂרָאֵ֑ל כִּֽי־שָׂרִ֧יתָ עִם־אֱלֹהִ֛ים וְעִם־אֲנָשִׁ֖ים וַתּוּכָֽל׃

“Then the man said, ‘Your name will no longer be Yaacob, but Yisrael, because you have struggled (sarita) with elohim and with humans and have overcome.”  Gen. 32.28

The name is explained within the text (Gen. 32.28) when the malakh says ‘your name shall no longer be called Yaacob, but Yisrael because…you struggled (sarita Strongs #8280) with elohim and with men and prevailed (tucal).’   So when the word ‘because’ is used it means the definition of Yisrael follows, which is given as to ‘struggle with’ (sarita) and not ‘to be straight with (yashar).  The name is further explained as Yisrael from sarita (to struggle or prevail) because it describes the struggle or fight that just took place.  Some believe the name Yisrael is derived from yashar and although related, it is a completely different root. To say that one ‘was straight’ with elohim and prevailed is not supported by the context of ‘struggle (sarita)’ within the text. 

Another supporting resource is found in the lost book of The Ladder of Yaacob, where the angel Sariel was sent to interpret Yaacob’s previous dream of the ladder that reached up unto heaven (in Genesis 28).  Before giving the interpretation, Sariel reveals that his name and Yaacob’s new name Yisrael were similar in meaning. Sariel means my prince is El while Yisrael means one who conquers or perseveres over powers or elohim (note the difference between lowercase and uppercase elohim).

Both Yisrael and Sariel derive from the same root word, sarah (letter seen and not sheen), From the root word שָׂרָה

  • sarah (975b); a prim. root; to persist, exert oneself, persevere:—
  • A primitive root; to prevail:—have power (as a prince). (BDB)

Thus, Yaacob’s new name of Yisrael is correctly pronounced as such and defined in biblical (NIV) text as one who has struggled with elohim (powers) and has overcome, prevailed, or persevered.

In English, to persevere means: continued effort to do or achieve something despite difficulties, failure, or opposition : the action or condition or an instance of persevering : STEADFASTNESS

When you think about it, Yisrael was at a crossroads.  He was terrified of going forward to confront his brother Esau, who had threatened to kill him before he left Canaan.  He feared that upon his return, Esau may try to kill his entire family and he was not a skilled warrior like his brother.  

This wrestling match with the angel, was Elohim’s way of assuring his son that – although he would struggle – He had given him power to overcome.  Yah’s power was with him now, and not only was his name changed but it was a confirmation that his nature had changed as well.  For example, he was no longer a supplanter or slickster but now an overcomer and a warrior.  Now he was ready to lead his nation as a prince.

 Thus, the meaning of Yisrael can be stated as ‘one who struggles with powers and overcomes, prevails, perseveres’; or ‘a prince or ruler with the power and/or over the powers, principalities and forces of this world.’

Reflection: Consider what perseverance means to you personally? Do you identify more with the nature of Yaacob (supplanter) or Yisrael (overcomer)? How can you take on more of the nature and mindset of Yisrael to overcome obstacles and negative forces in your life today?

Counter Arguments:  

  1. Some people reject this definition of the name because they reject the idea of ‘struggling with elohim,’ thinking the verse is referring to struggling with the Creator Father.  However, I advise you to research the Hebraic understanding of ‘elohim’ and you will find that it is used in different ways.  One, is Elohim as El Elyon, the Most High Creator.  And another way is ‘elohim’ as various earthly and heavenly powers, such as heavenly angels or earthly judges.  See any Hebrew Lexicon #430 Strongs. This is the lowercase elohim as it refers to angels or malakim, which would also include earthly powers.
  2. Others reject the pronunciation of the name Yisrael from the root sarah as incorrect because they say it is really pronounced Yasharal or Yashar’El from the root word yashar, meaning to be straight or upright.  But it is a theory based on philosophy but not based upon facts nor on the text itself.  See above explanation.

In sum, Yisrael was a name given by Elohim that has divine meaning and invokes prophetic blessings, elevating our patriarch’s character and calling to that of a royal leader of a priestly nation.  When you embrace the name of Yisrael, you embrace your blessings.

What are your thoughts?

One Love and blessings! 1❤️💛💚 Makedah

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Recycle, Reuse, Repurpose

When I was teaching third grade, we learned a phrase about caring for the environment: “recycle, reuse, repurpose.” 

The point was: when something is damaged or dirty, it doesn’t mean we have to throw it away, which creates unnecessary waste and harms the environment.  

Instead, we can clean it up, repair and refurbish it to be like brand new. We can even create a completely new purpose for it (repurpose), and then its life is extended – its value increases. 

Unfortunately, when some people see your mistakes, faults, sins – your ugly parts – they throw you away like a worthless piece of trash.  

What if the Heavenly Father treated us that way?  No man or woman is completely free of sin or error, but He doesn’t treat us as we deserve (Psalms 102).

Psalm 113 says, even though we may fall in the dump, Yah doesn’t throw us away.  Instead, ‘He lifts us from the dirt and from the trash and causes us to dwell with the elect, even the very highest amongst his people – the princes and leaders.’

“5 Who is like unto Hashem Eloheinu, Who dwelleth on high, 6 Who stoopeth down to behold the things that are in Shomayim, and in ha’aretz! 7 He raiseth up the poor out of the aphar (dust), and lifteth the needy out of the ash heap; 8 That he may seat him with princes, even with the princes of amo (His people).”  Ps. 113.5-8 OJB

“Who is like Yahweh, our Elohim, who has his seat on high, 6  who stoops down to see in heaven and in the earth? 7 He raises the poor out of the dust, and lifts the needy from the ash heap, 8 that he may set him with princes, even with the princes of his people.”  Ps. 113.5-8 

WEB 

5 מִ֭י כַּיהוָ֣ה אֱלֹהֵ֑ינוּ הַֽמַּגְבִּיהִ֥י לָשָֽׁבֶת׃

6 הַֽמַּשְׁפִּילִ֥י לִרְא֑וֹת בַּשָּׁמַ֥יִם וּבָאָֽרֶץ׃

7 מְקִֽימִ֣י מֵעָפָ֣ר דָּ֑ל מֵֽ֝אַשְׁפֹּ֗ת יָרִ֥ים אֶבְיֽוֹן׃

8 לְהוֹשִׁיבִ֥י עִם־נְדִיבִ֑ים עִ֝֗ם נְדִיבֵ֥י עַמּֽוֹ׃

Give thanks!  For we have a loving Father who doesn’t discard us or throw us away like rubbish. Because He is El Rachum ve Chanun, erech apayyim u’rav chased (Full of compassion, grace and mercy), He looks at us in our lowest, most broken moments and sees a part of Himself, in us.  

When we fall down into the dumps of life and become broken, He lovingly refurbishes, repairs (heals), and restores us.  Instead of discarding us, He gives us a new purpose – a meaningful service in His kingdom.

Psalms 113 reminds us that we are of value to Yah, even when we are broken, rejected and in the pits of despair.  

Because of His everlasting Chased and Rachamim, He will gladly and completely heal, restore and repurpose all who return to Him in sincere teshuvah.  

May He mold the hearts of all of us to be more like Him.

Prayer:  “Heavenly Father,  Help me to see the value in my brothers and sisters even when they fall down, make mistakes, are down in the pit of this world – praying for their renewal, healing and helping them when I can.  Give me a heart like yours, with love and compassion, to love mercy and walk more humbly with you.  Amen.”

The Hebrew month of Elul is here – a time of reflection and restoration of self and broken relationships 40 Days before Yom Kippur – and although I didn’t intend to post this blog at this time, the timing is so fitting.  Imagine seeking to be healed and renewed as you approach Yom Kippur – forgiveness for your sins – but in reality, you weren’t willing to extend the same kindness to others….  How do we think Elohim would feel about our petitions and requests?  He may just say, as it is written, ‘Go and come again,’ i.e. ‘Go and resolve your conflict with your brother or sister and then return to pray….’  As it was said,‘If we will not forgive our neighbors, neither will Elohim forgive us.’

I pray this writing inspires you and I’d love to hear your reflections on these meditations.  What are your thoughts?  

Thank you for reading!  May Yah bless you and yours! 1❤️💛💚

Makedah

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Parshat Vayeira:  Connecting with your Emotions, Crying Out in Prayer (Word Study ‘za’akah)

I was taught by an elder that when you pray, pray until the spirit wells up with you.   That is, connect with your emotions when you pray – feelings of joy, sadness, fear, pain, remorse, etc. – in order to really ‘pour out your heart’ (Tehillim) and connect with Elohim.  Having these kinds of honest conversations are how we break through in prayer.

In Torah last week (parshat Vayeira), we read that because the Children of Israel cried out in prayer ( za’aaku), they were heard on high:

  • Exo 2:23 – “And it came to pass in the process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, H2199 (Za’ak) and their cry (za’akah)came up unto Elohim by reason of the bondage.”

The Hebrew word used here is Za’ak, which means ‘to cry out, to shriek (from anguish or danger)’; ‘to cry out, exclaim, especially for sorrow, as complaining and imploring aid.’ (Strongs & Gesenius) https://www.blueletterbible.org/lexicon/h2199/kjv/wlc/0-1/ 

The definition of za’ak gives us more context to the depth of emotions the Israelites were pouring into their prayers.  Synonyms for shriek are:  scream, roar, howl, bellow, bawl, shout…. So, when it says the Israelites ’zaaku,’ it meant they were lifting up the kind of heart wrenching cries that a get your attention – shrieking, yelling, screaming, shouting even –  to let the Almighty know the type of urgent danger they were in, and a desperate plea for help.  

In context, the Israelites had a lot to cry out (za’ak) about, as they were victims of cruel and merciless slavery which came with every form of violence, injustice, dehuminization possible and worst of all – infanticide.  

So, what was Elohim’s response to this kind of emotional pleading and crying out for help in prayer?  

  • ”7 And Hashem said, I have surely seen the oni ami (affliction of My people) which are in Mitzrayim, and have heard their cry (Za’akah) by reason of their nogesim (taskmasters); for I know their makhovim (sufferings); 8 And I am come down to deliver them out of the yad Mitzrayim, and to bring them up out of that land unto an eretz tovah, a spacious eretz zavat cholov udevash; unto the place of the Kena’ani, and the Chitti, and the Emori, and the Perizzi, and the Chivi, and the Yevusi.”
  • “9 Now therefore, hinei, the cry of the Bnei Yisroel is come unto Me; and I have also seen the oppression wherewith the Egyptians oppress them. 10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the Bnei Yisroel out of Mitzrayim.”

Of course, Elohim – being the loving Father that He is – heard the heart wrenching cries (za’akah) of His people and sent Moshe to deliver them (hatzal) (rescue), yeshua (save), hatza’ah (bring out) – to freedom (chuf’sha) from the pangs of captivity.

The Tehillim further testify of this truth, that the Almighty hears the cries (za’akah) of His afflicted:

“For he shall deliver the evyon (needy) when he crieth (za’akah); the oni (poor, afflicted) also, and him that hath no ozer (helper). He shall pity the weak and evyon (needy), and yoshi’a (he shall save) the nefashot of the evyonim (needy). He shall be the Go’el Redeemer of their nefesh from deceit and chamas; and precious shall their dahm be in his sight.” ‭‭Tehillim‬ ‭72‬:‭12‬-‭14‬ ‭TOJB2011‬‬

In conclusion, the next time when you or your people are in the throes of distress, remember how the Israelites cried out (za’aku) before Elohim with all their emotions.  Or Whether it be extreme joy or pain, let the example of our ancestors guide you in prayer by stirring up the spirit of your soul with the ancient practice of pouring out your sincere heartfelt emotion before the One who hears sincere prayers of the afflicted and saves – YHWH יהוה אלוהי השמיים.

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PARSHAT CHAYEI SARAH: Rivkah’s Water Test – Seeking Eshet Chayil (a Proverbs 31 Woman)

“O YHWH, Elohai of my master, Abraham,” he prayed. “Please give me success today, and show unfailing love to my master, Abraham. See, I am standing here beside this spring, and the young women of the town are coming out to draw water. This is my request. I will ask one of them, ‘Please give me a drink from your jug.’ If she says, ‘Yes, have a drink, and I will water your camels, too!’—let her be the one you have selected as Isaac’s wife. This is how I will know that you have shown unfailing love to my master.”

‭‭Genesis‬ ‭24‬:‭12‬-‭14‬ ‭NLT‬‬

Eliezer had a very important task – to find a wife suitable for his master Abraham‘s son, Yitzchak.  Now Abraham was not an ordinary man but was an anointed servant of Elohim whose seed was called to be a great priestly nation of El Elyon. This promise of nationhood was dependent upon  several elements, one of which was strong families.  So, finding a suitable wife for Yitzchak was of utmost importance.

What virtues was Eliezer seeking in a potential  bride for Yitzchak?  His water test shows us he was looking for a woman who had the virtues of an Eshet Chayil (a virtuous woman) [haritzute (diligence) and nedivute (generousity)]

Harutzah

An Eshet Chayil (described in Pr. 31) is harutzah – hardworking, diligent and industrious. 

She selects wool and flax
    and works with eager hands.
14 She is like the merchant ships,
    bringing her food from afar.
15 She gets up while it is still night;
    she provides food for her family
    and portions for her female servants.
16 She considers a field and buys it;
    out of her earnings she plants a vineyard.
17 She sets about her work vigorously;
    her arms are strong for her tasks.
18 She sees that her trading is profitable,
    and her lamp does not go out at night.
19 In her hand she holds the distaff
    and grasps the spindle with her fingers.

Because the responsibility of caring for her family is upon her shoulders (along with her husband), she can’t afford to be lazy or idle.  Rather, she burns the midnight oil – rises early and stays up late to plant, sew, knit, weave fabric, prepare products to buy and sell… whatever it takes to provide food and clothing for her loved ones. 

“She seeks wool and flax, and works with willing hands. She is like the ships of the merchant; she brings her food from afar. She rises while it is yet night and provides food for her household and portions for her maidens.

She considers a field and buys it; with the fruit of her hands she plants a vineyard. She dresses herself[e] with strength and makes her arms strong. She perceives that her merchandise is profitable. Her lamp does not go out at night.

She puts her hands to the distaff, and her hands hold the spindle. She makes linen garments and sells them; she delivers sashes to the merchant.” 

Pr. 31.10-19, 24

Although Rivkah was a single woman, Eliezer would have been looking for qualities of an isha harutzah like the proverbs 31 woman.  

In the water test, Eliezer says:  ‘Let her say: ‘Yes, have a drink, and I will water your camels, too!’  What was his objective? What character traits was he looking for?

It would be easy for a young lady to give a sip of water from her jug to a thirsty stranger if she’d already filled it, but for a woman to volunteer herself to take many more trips down to the spring to give water to his camels… Well, that would mean this woman was cut from a different cloth, demonstrating harituze (dilligence), nedivute, and more.  

Camels drink a lot of water, so it would take a lot of energy, strength and sheer will power to go back and forth to the spring, lifting and hauling water jugs for his camels.  Yet, this was exactly what she did.  Hands down, Rivkah was harutzah like the eshet chayil we read about in Proverbs 31 (not atzlanite or lazy). 

Nedivah 

An eshet chayil is nedivah – a generous woman with a big heart who gives willingly and freely to the members of her household including servants and the poor and destitute of her community. 

‘She rises while it is yet night and provides food for her household and portions for her maidens.’  Pr. 31.15

‘She opens her hand to the poor and reaches out her hands to the needy.’ Pr. 31.20

‘She is not afraid of snow for her household, for all her household are clothed in scarlet.’

The virtuous woman works willingly with her hands, showing nedivute. That means she has a mindset to give and she gives freely – not only to her family but also to her servants and the poor and needy.

The water test allowed Eliazar to see this part of Rivkah’s nature as well.  She was not just hard-working (haritzah) but she was also kind and generous (nedivah) because she gave willingly spontaneously and freely to both Eliezer, a complete stranger, and to his camels who were also thirsty and in need.

She went further to extend an invitation for them to take lodging at her father‘s estate, extending even more acts of kindness. This shows that Rivkah’s generosity came from a place of compassion, mercy, and concern for the stranger and for animals who were in need.

Yirat Elohim

“Charm is deceitful, and beauty is vain, but a woman who fears YHWH (yirat ha Shem) is to be praised.”  (Pr. 31.30)

All in all, an Eshet Chayil has yirat Elohim, which means to fear or revere of the Most High.  When you fear the Almighty, you keep His commands and His commands are to love the Creator with all your heart and love your neighbor as thyself.  So, a virtuous woman – like Rivkah and in Prov. 31 – works hard and gives generously to those in need, not because she is motivated by money, power or selfish gain, but rather she does acts of kindness out of sincere love and concern for her family and the people of her community. 

In sum, Rivkah wore the crown of the virtuous woman (eshet chayil) royally, which made her the perfect match for Yitzchak and sealed her place as one of the great matriarchs of the nation of Israel.

These historical stories are not just to share historical facts with us but to inspire and guide our daily walk in Elohim.  

Reflection: Am I an ‘eshet chayil’ woman (or an ‘ish chayil’ man for brothers)?  How can I become more perfect in my walk with Elohim?   Prayer: Pray for more of these powerful spiritual attributes and Yah to strengthen and guide you.

One Love and Blessings! Makedah

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PARSHAT VAYEIRA: Abraham’s Big Heart – Nedivut (Generosity) & the 3 Visitors

How many times have you turned away a would be visitor because you weren’t prepared?  Or how many times have you begrudgingly prepared for guests or for a gathering or family, friends or co-workers?  How many times have you allowed someone else to carry the burden of food preparation or other work needed to accommodate guests, or complained about your workload?

We’ve probably all been guilty ar some point and I’ll be the first to admit it.  According to Hebraic thought, the attribute we were lacking is called ‘nidivoot,’ or a heart that is willing to give freely and spontaneously.  Today we refer to this trait as generous or charitable.  

But in scripture, this is more than throwing a few shekels into your favorite charity cup or to a local beggar.  To be nadeev is someone who is quick to volunteer their help willingly, freely and spontaneously.  A person who is nadiv has a big and kind heart, not because they stand to gain something in return but because that’s their nature or Elohim put it in their heart to feel that way.

This attribute of nedivut is best demonstrated by father Abraham in Bereshit chapter 18:

Spontaneously willing to help

“Abraham looked up and saw three men standing nearby. When he saw them, he hurried from the entrance of his tent to meet them and bowed low to the ground. 3 He said, “If I have found favor in your eyes, my master,[a] do not pass your servant by.”

We see here that the 3 visitors were not expected nor known, yet Abraham jumped up and hurriedly greeted them with respect.  The visitors didn’t ask Abraham for assistance , but he volunteered willingly.

Kindheartedness 

4 Let a little water be brought, and then you may all wash your feet and rest under this tree. 5 Let me get you something to eat, so you can be refreshed and then go on your way—now that you have come to your servant.” Gen. 18:4-5

Travelers on a long journey in the desert can easily run out of essentials and would be exhausted from being in the sun for long periods of time.  Abraham showed concern for these visitors by urging them to come and refresh themselves under his tree and get some much needed food and drink.  This could have easily been a life saving gesture, and Abraham moved with urgency.

Gave Freely

“So Abraham hurried into the tent to Sarah. “Quick,” he said, “get three seahs[b] of the finest flour and knead it and bake some bread.7 Then he ran to the herd and selected a choice, tender calf and gave it to a servant, who hurried to prepare it.” Gen. 18:6-7

Abraham could have easily given these men some dried fruit and water and sent them on their way.  But he went out of his way to prepare fresh bread, cheese and the choicest of his herds for them – a feast.  This was probably made in the form of an eastern style beef stew with warm flat bread and crumbled feta and olive oil.  He went all out to roll out the red carpet for these strangers making them a true feast fit for kings and got Sarah and the youth to help him.  He certainly gave freely.

“8 He then brought some curds and milk and the calf that had been prepared, and set these before them. While they ate, he stood near them under a tree.” Gen. 18:8

Finally, Abraham not only served these messengers of Elohim, but he stood nearby while they ate, showing he was ‘ready for anything’ as it says in Gesenius Lexicon.  If they wanted more or needed anything else, he was near and willing to give until they were satisfied.

What a jewel Abraham was!  He was certainly an ish nadeev after Elohim’s heart!  Abraham served Elohim, his family and people with all his heart.  Some say he showed nidivoot even when he still recovering from circumcision, which would give even further perspective to the depth of his character.  Because he gave so abundantly, he received abundantly and visa versa.  

How can we bring more nedivut into our daily walk?

Recent studies show people who practice generosity and acts of kindness live healthier longer lives.

Thanks for reading!

Blessed week to you and yours! Queen Makedah

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