✯✯✯ Asenath And Ephraim Analysis
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THE BLESSING OF EPHRAIM AND MANASSEH
We have found in interpreting Bible names that there are varying phases or shades of meaning connected with some of them, beyond that conveyed in the strict definition of the name word. Who the individual was, who his father or mother was, what his occupation was, who his associates were--all these things are modifying factors that we must consider in working out the true character definitions and the metaphysical interpretations as they relate to man generally. Thus we may have two or more men with identical names, each of whom may relate to a different line of thought and develop very different characteristics. These character indexes, which we call names, might therefore be symbolic of divers phases of Truth or error, and different applications of it. For instance, suppose that we have an Israelite and a Gentile with the same name.
These two men would symbolize different planes of consciousness in the individual. The Israelite would relate to the religious tendencies, either intellectual or spiritual; the Gentile would relate to some phase of the outer man--perhaps to the carnal, sensual, or purely material if he were an enemy of the Israelites. Furthermore the social status of the individual whose name is being analyzed and interpreted has to be considered. Whether he was a king, a prince, a priest, a governor, a freeman, or a slave makes a difference in the importance or influence of the idea that he represents.
His occupation is also taken into consideration. If he were a shepherd, the significance would differ from what it would be were he a warrior, a hunter, or a tiller of the soil. The student will find the foregoing methods of analysis worked out in the metaphysical interpretations. We do not wish to convey the impression, however, that the reader will find herein presented the beginning and the end of all Bible symbology and of the phases of Truth that may be developed from it. The interpretations given are suggestions, by no means final. Each may be worked out more fully and comprehensively. An entire volume could easily be devoted to one name, in many cases.
If the reader will trust to his own indwelling Spirit of truth for light, he will find in these suggestions a guide to endless inspiration in the understanding of Truth. The Scriptures veil their metaphysical meaning under the names of towns, rivers, seas, and so forth, and the acts of men in connection therewith. The name of each person and of everything in the Scriptures has an inner meaning, a clew to which may be found in any teachers' Bible under such a head as "Names and Their Meanings. Through this center are gradually generated the elements that go to make up the spiritualized body of the Christ man.
Jesus was born in Bethlehem of Judea. All is mind, and all material forms are pictures of ideas. By studying a picture we may get a concept of the idea that it represents. The Statue of Liberty at the entrance to New York Harbor, showing the goddess as enlightening the world, is the picture of an idea that nearly everybody understands. It was made by a man as an embodiment of his idea of American freedom and its majesty.
Divine Mind has ideas, and they become embodied through natural processes. The Hebrew Scriptures give a series of pictures representing those ideas. The product of the first day's creation is recorded in Genesis as being "heaven," "earth," and "light. Earth represents material thoughts. Light represents understanding. The firmament in the midst of the waters is an idea of confidence or faith in the invisible. Waters represent changing conditions, which are a necessary part of creation; but when faith establishes itself and separates what is above spiritual from what is below material the result is harmony or heaven.
The dry land is the thought form, or substance concept, in which the seed of propagation or increase is implanted. The lights in the firmament, one to rule the day and the other to rule the night, are ideas of intelligent action lights in both the conscious and subconscious realms of mind. The abundant bringing forth of the waters is the fecundity of the mind, which great fishes symbolize. In order to bring forth great results the mind must realize its innate thinking capacity to be great.
After the idea of unlimited capacity follows the image and likeness of God, the ideal or divine man. Then appears the man idea in its developing or evolution phase. Themes All Themes. Symbols All Symbols. Theme Wheel. Everything you need for every book you read. The way the content is organized and presented is seamlessly smooth, innovative, and comprehensive. When… read analysis of Noah. God commands Abram to leave his home country behind and travel to the land Canaan God will show him; there, God will make a great nation of him.
Abram takes… read analysis of Abram Abraham. Isaac Isaac is the promised son of Abraham and Sarah , born when his father is and Sarah is past Joseph makes matters more… read analysis of Joseph. Sarai remains barren for many years, though God has promised children to her and Abram. Eventually, she takes matters into her own hands by giving her slave, Hagar , to… read analysis of Sarai Sarah. At first, Rebekah is barren, but after… read analysis of Rebekah. She becomes engaged to Jacob soon after he arrives in Haran, having been sent there by his parents to… read analysis of Rachel.
She is less beautiful than her sister, Rachel. After Jacob has worked for seven years to marry Rachel… read analysis of Leah. He becomes a farmer. As a… read analysis of Cain. When Sarai remains barren, she tells Abram to take Hagar as a wife. When Hagar conceives, she looks contemptuously on Sarai, who lashes out at… read analysis of Hagar. Lot travels to Canaan with Abram and ultimately settles in the plain of the Jordan near Sodom. After Lot and his household are taken… read analysis of Lot. Later, Jacob tricks… read analysis of Esau.
As Exodus reports that "Joseph died, and all his brethren", the Rabbis concluded that Joseph died before his brothers. Rabbi Judah haNasi taught that Joseph died before his brothers because Joseph "commanded his servants the physicians to embalm his father" as Genesis reports. But the Rabbis taught that Jacob had directed his sons to embalm him, as Genesis reports that "his sons did to him as he commanded them". According to the Rabbis, Joseph died before his brothers because nearly five times Judah said to Joseph, "Your servant my father, your servant my father" four times himself in Genesis , 27 , 30 , and 31 , and once together with his brothers in Genesis , yet Joseph heard it and kept silent not correcting Judah to show humility to their father.
The parashah is discussed in these medieval Jewish sources: []. The Zohar taught that a dream is a sixtieth part of prophecy, [] and so forms the sixth grade removed from prophecy, which is the grade of Gabriel, the supervisor of dreams. The Zohar taught that as a normal dream proceeds from that grade, there is not a dream that is not intermingled with it some spurious matter, so that it is a mixture of truth and falsehood. Hence, all dreams follow their interpretation, as Genesis says, "And it came to pass, as he interpreted to us, so it was", for since the dream contains both truth and falsehood, the word has power over it, and therefore it is advisable that every dream should be interpreted sensibly.
Thus he saw that the river would rise so slightly that there would be no plowing, and the little that would be planted would be burned because in the words of Hosea "an east wind shall come, the wind of the Lord coming up from the wilderness", and thus he saw in the words of Genesis "ears [of corn], thin and blasted with the east wind". Reading Genesis , "And he gathered up all the food", Abraham ibn Ezra argued that one cannot read the word "all" literally, for if Joseph had taken all the food, then the Egyptians would have starved to death. Rather, Ibn Ezra argued that Joseph gathered as much of the food as he could without causing starvation.
Joseph centralized the distribution of food so that people would not waste it. Maimonides used Joseph's words in Genesis to illustrate how God and God's life are one. Maimonides argued that were God to live as life is usually conceived, there would be more than one god — God and God's life — and this is not so. Maimonides taught that it is beyond human capacity to relate or to grasp this matter in its entirety. This shows that God and God's life are not two separate things, as are the lives of living beings.
Following the Midrash, [] Rashi read the steward's words to the brothers in Genesis , "Your God, and the God of your father, has given you treasure", to mean that God gave them the money in their merit, and if their merit was insufficient, the God of their father Jacob gave it to them in the merit of their father. Donald Seybold schematized the Joseph narrative in the chart below, finding analogous relationships in each of Joseph's households.
Ephraim Speiser argued that in spite of its surface unity, the Joseph story, on closer scrutiny, yields two parallel strands similar in general outline, yet markedly different in detail. The Jahwist 's version employed the Tetragrammaton and the name "Israel". In that version, Judah persuaded his brothers not to kill Joseph but sell him instead to Ishmaelites , who disposed of him in Egypt to an unnamed official. Joseph's new master promoted him to the position of chief retainer. When the brothers were on their way home from their first mission to Egypt with grain, they opened their bags at a night stop and were shocked to find the payment for their purchases. Judah persuaded his father to let Benjamin accompany them on a second journey to Egypt.
Judah finally convinced Joseph that the brothers had really reformed. Joseph invited Israel to settle with his family in Goshen. Reuben — not Judah — saved Joseph from his brothers; Joseph was left in an empty cistern, where he was picked up, unknown to the brothers, by Midianites; they — not the Ishmaelites — sold Joseph as a slave to an Egyptian named Potiphar. In that lowly position, Joseph served — not supervised — the other prisoners.
The brothers opened their sacks — not bags — at home in Canaan — not at an encampment along the way. Reuben — not Judah — gave Jacob — not Israel — his personal guarantee of Benjamin's safe return. Pharaoh — not Joseph — invited Jacob and his family to settle in Egypt — not just Goshen. Speiser concluded that the Joseph story can thus be traced back to two once separate, though now intertwined, accounts.
John Kselman noted that as in the Jacob cycle that precedes it, the Joseph narrative begins with the deception of a father by his offspring through an article of clothing; the deception leads to the separation of brothers for 20 years; and the climax of the story comes with the reconciliation of estranged brothers and the abatement of family strife. Kselman argued that the Joseph narrative was thus not part of the Jahwist 's work, but an independent literary work. Gary Rendsburg noted that Genesis often repeats the motif of the younger son. God favored Abel over Cain in Genesis 4 ; Isaac superseded Ishmael in Genesis 16—21 ; Jacob superseded Esau in Genesis 25—27 ; Judah fourth among Jacob's sons, last of the original set born to Leah and Joseph eleventh in line superseded their older brothers in Genesis 37—50 ; Perez superseded Zerah in Genesis 38 and Ruth 4 ; and Ephraim superseded Manasseh in Genesis The issue of who among David's many sons would succeed him dominates the Succession Narrative in 2 Samuel 13 through 1 Kings 2.
Rendsburg argued that even though firstborn royal succession was the norm in the ancient Near East, the authors of Genesis justified Solomonic rule by imbedding the notion of ultimogeniture into Genesis's national epic. More generally, Rendsburg concluded that royal scribes living in Jerusalem during the reigns of David and Solomon in the tenth century BCE were responsible for Genesis; their ultimate goal was to justify the monarchy in general, and the kingship of David and Solomon in particular; and Genesis thus appears as a piece of political propaganda. Calling it "too good a story", James Kugel reported that modern interpreters contrast the full-fledged tale of the Joseph story with the schematic narratives of other Genesis figures and conclude that the Joseph story reads more like a work of fiction than history.
In support of this theory, scholars have pointed to the description of Joseph rather than Benjamin in Genesis as if he were Jacob's youngest son, Joseph's and Jacob's references to Joseph's mother as if Rachel were still alive in Joseph's prophetic dream in Genesis —10 , and the role of the oldest brother Reuben intervening for Joseph in Genesis —22 , , and Scholars theorize that when the editor first mechanically put Reuben in the role of the oldest, but as the tribe of Reuben had virtually disappeared and the audience for the story were principally descendants of Judah, Judah was given the role of spokesman and hero in the end.
Von Rad and scholars following him noted that the Joseph story bears the particular signatures of ancient Near Eastern wisdom literature. Specialties of ancient Near Eastern sages included advising the king and interpreting dreams and other signs — just as Joseph did. Joseph displayed the cardinal sagely virtue of patience, which sages had because they believed that everything happens according to the Divine plan and would turn out for the best. Joseph thus looks like the model of an ancient Near Eastern sage, and the Joseph story looks like a didactic tale designed to teach the basic ideology of wisdom. George Coats argued that the Joseph narrative is a literary device constructed to carry the children of Israel from Canaan to Egypt, to link preexisting stories of ancestral promises in Canaan to an Exodus narrative of oppression in and liberation from Egypt.
James Charlesworth reported the relation between the biblical narrative of Genesis — and the Ancient Greek History of Joseph. Malbim read the steward's words to the brothers in Genesis , "Your God, and the God of your father, has given you treasure", to mean that since the money being brought to Egypt from all over the world was only "a treasure" — that is, hidden away in the treasury until the time of the Exodus from Egypt, when it would become the Israelites' — the steward told the brothers that their treasure could remain in their sacks, for it made no sense to place it in Pharaoh's treasury, when it was destined for them in any case.
His purpose was to lull the brothers into a false sense of relief. Speiser argued that the Jahwist's art rose to greatest heights in Genesis 44 , which Speiser considered the real climax of the Joseph story. Speiser argued that the Jahwist was not concerned in the main with the poetic justice of Joseph's triumph over his brothers, or Joseph's magnanimity in forgiving them for tormenting him. Speiser thought that the Jahwist's interest reached much deeper to Joseph's gnawing doubts over whether his brothers had morally regenerated in the intervening years. To find the answer, Joseph resorted to an elaborate test, using his full brother Benjamin as bait in a trap.
When Judah offered himself as a substitute, Joseph got his answer that the brothers had indeed reformed. Commenting on Genesis —8 and —20 , Walter Brueggemann wrote that the Joseph story's theme concerns God's hidden and decisive power, which works in, through, and sometimes against human power. Calling this either providence or predestination, Brueggemann argued that God thus worked out God's purpose through and in spite of Egypt, and through and in spite of Joseph and his brothers.
Some scholars who follow the documentary hypothesis find evidence of four separate sources in the parashah. Thus some scholars consider the bulk of chapters 42—44 with some minor exceptions inserted by the Elohist , sometimes abbreviated E to have been composed by the Jahwist sometimes abbreviated J who wrote possibly as early as the 10th century BCE. According to Maimonides and Sefer ha-Chinuch , there are no commandments in the parashah. The haftarah for the parashah is 1 Kings — It is the story of King Solomon and the two women, one with a dead baby and one with a live baby. Joseph's rule of Egypt "becomes a precursor to wise Solomon's reign". When Parashat Miketz coincides with the first Sabbath of Chanukah as it did in and , the haftarah is Zechariah — When Parashat Miketz coincides with the second Sabbath of Chanukah as it did in , the haftarah is 1 Kings — Additionally, when Parashat Miketz occurs on Rosh Chodesh as it did in and , some congregations read additional verses in honor of the new month.
The month of Tevet always begins during Chanukah. From Wikipedia, the free encyclopedia. Akhlah Inc. Retrieved July 6, Retrieved December 10, Pupko, volume 2, page Pupko, volume 2, pages —
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