Biblical Reasonings based on The Teaching of Qedamawi Haile Sellassie
In studying Sabbath Portion Vayigash; “and He drew Near” (He, being Judah, drawing near to Joseph) we are able to see, from the Divine Perspective given by Ha-Elohim “GOD” in Torah, that one theme is a clear template and foreshadow of the Reconciliation, Redemption (from the Spiritual Famine of Spiritual Egypt that all humanity finds ourselves in, at the present time) and the Kingdom Restoration of Israel. The Reconciliation, Redemption and Kingdom Restoration is mediated, according to the WILL of YAH by Yeshua HaMashiakh, foreshadowed in Torah in the character of Joseph and further explicated throughout the “Prophets” (Nebiyim/נְבִיאִים) and “Writing” (Ketubim/כְּתוּבִים). This threefold process of Salvation is by the Grace of YHWH and a gift to both “Physical and Spiritual Israel” or To the JEW FIRST and THEN THE GENTILE [See Romans 2:10]. NOTE: Although, one of the main objectives of RasTafari Talmud is to disseminate, to the world, the true identity of the Ancient Israelites, who are not of the stock of the European Khazarian/Ashkenazi “Jewish” converts, we, nonetheless, greet them with open arms, in Yeshua, and pray that they may come to know and accept the Truth. It is crucial to understand Parashah Vayigash being portion 11 (“The Doubling” of the number 1/Hebraic Two Truths expressed in gematria) confirms the decision of Ha-Elohim and will come to pass regardless of any vain effort, on the part of man. (Please also contemplate the New Covenant/Brit Hadashah (ברית חדשה ) reading from Romans Chapter 10.
For complete Parsahah W(v)ayigash Overview please visit our brother site RasTafari Renaissance link; http://rastafarirenaissance.com/2014/12/26/11th-%e1%8a%ad%e1%8d%8d%e1%88%8d%d7%a4%d7%a8%d7%a9%d7%94-study-ras-tafari-renaissance-revelations/
“The Doubling” witnessed by the heavens Genesis 1:14 “And HaElohim said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:/Revelation 6:12 “And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood” The Key here is The Shm’tah Year; According to biblical law, the land is to lie fallow every seventh year (Lev. 25:2); whatever grows on the land is designated as ownerless property, to which all enjoy equal rights with the owner. It is forbidden to trade with produce of this year, which, in its ownerless state, is also free of tithes. Another law which is to be practiced at the end of this seventh (shemittah) year involves the remissions of debts. Both these laws were part of an extensive program for preserving a balanced distribution of resources across society.
Audio Link for Parashah Vayigash Review from our Brother Site DiscpleShipRadi0; http://www.blogtalkradio.com/discipleshipradi0/2014/12/28/rastafari-sabbathical-studies-rss-11–parsha-overview http://www.blogtalkradio.com/discipleshipradi0/2014/12/28/rss11-overdrive-after-show
It is written, that The Kingdom Restoration of Israel is to be under The Banner of Salvation borne by The Davidic Monarchy attended to by the Priesthood of MelkeTzedek (מַלְכִּי־צֶדֶֿק: My King is Rightouesness) after the Pattern of Levi (see Hebrews 4:14- 7:28) . This is the prophecy spoken of Psalm 20:5 “We will rejoice in thy salvation, and in the Name of Ha-Elohim, we will set up our banners: YHWH (HE WHO BE WHO HE BE-His Divine Majesty, Qedamawi Haile Sellassie in the Name of Yeshua HaMashiakh) fulfil all thy petitions.” Again, we see this pattern of prophecy concerning the reconciliation, redemption and restoration of Israel by Qedamawi Haile Sellassie in and through Yeshua, announced in several verses in the Book of Isaiah. The Verses being found in Chapter 5:26 “And HE will lift up an ensign to the nations from far, and will hiss to them from the end of the earth: and, behold, they shall come with speed swiftly:/11:10 “And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.”/11:12 “And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth”
The “Ensign” of Qedamawi Haile Sellassie/The Banner of Salvation/ Sendeq Alaama (ሰንደቅ ዓላማ). Front Emblazon: In Amharic Moa Anbessa ZeEmnegede Yehuda/”Conquering Lion of the Tribe of Judah” [Revelation 5:5] Back: Qidus Giyorgis Slaying The Dragon [Isaiah 27:1]
Furthermore, in the haftarah reading Ezekiel chapter 37 /”The Valley of the Dry Bones” verse 16 reads “Moreover, thou , take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for ALL THE HOUSE OF ISRAEL HIS COMPANIONS (compare with Amos 9:7/Hosea 1:11). Also, compare this idea with Acts 15;7 “After much discussion, Peter got up and addressed them: “Brothers, you know that some time ago HaElohim made a choice among US (Israel) that the Gentiles might hear from my lips the message of the gospel and have faith.” Also Ephraim (אֶפְרַיִם) carries one Hebraic nuance of being “doubly fruitful”, denoting that the Kingdom Restoration, by the WILL of YHWH, is also in covenantal terms dependent on a certain amount of non-physical Israel or Gentiles accepting the Truth of Gospel of His Majesty Qedamawi Haile Sellassie in The Name of Iyesus Kristos/Yeshua HaMashiakh. Also, it mentioned that in Parashah Vayigash [depicted in the previous Portion MiQetz or “in the fulfillment of a space in time], Joseph gave The House of Israel enough “corn” or Substance of Spiritual Truth (in the sense of the context of this presentation) to sustain them. However, without the abundance of YHWH that Joseph [“A Shadow type of Yeshua”] was made steward over, in due time, the Sons of Israel with Benjamin, had to return to seek further substance.We read in Romans 11:25 “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.” also Galatians 3:28 reads “There is neither Jew nor Gentile, there is neither bond nor free, there is neither male nor female: for ye are all one in Yeshua HaMashiakh.” This idea of two sticks being joined as one brings to mind the symbolic representation of the Scepter found in Genesis 49:1o. It is recommended for Brothers and Sisters to do a diligent study, utilizing the Blue Letter Bible software available online, in regards to the word “Sceptre”/Shebet (שֵׁבֶט): Notice that the Hebrew word contains the root Sheb (שֶׁב) “To be Enthroned” also Sheba (שֶׁבַע) or 7 denoting An Oath as well as with the vowel pointing the (אֵת) Aleph Taw/”Alpha Omega” can be deciphered. compare with Numbers 23:19 YHWH is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? (NOTE: FROM THIS VERSE A DISCREPENCY HAS BEEN IMAGINED BY MANY THEOLOGIANS ASSERTING THAT YHWH CANNOT TAKE THE FORM OF A MAN, NEITHER IS HE THE SON OF MAN. HOWEVER, IF WE DILLIGENTLY DISCERN THE HEBREW CONTEXT, THE VERSE IS CONVEYING THAT YHWH IS NOT THE TYPE OF MAN, WHO would LIES. BESIDES THIS ASSUMPTION IS ENTIRELY UNSCRIPTURAL)
Ezekiel 37:3 “And he said unto me, Son of man, can these bones live? And I answered, YHWH Elohim, thou knowest.
For all the aforementioned to make sense it must be recognized that Joseph, in Torah, is as a “Type of Christ” or Masiakh Ben Joseph/Ben Ephraim or Messiah the Son of Joseph/Son of Ephraim (See Matthew 1:16, 2:14,15/John 11:54). We should also pay close attention to verse Genesis 49:22 in the upcoming Torah Portion Study, of Vayechi ” and He Lived” which reads “Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall:”
There are many “Modern Jewish” gemara “The careful study of Mishnah/’expositions'” of the ancient Sages (or learnt ones whom the Author observe to be very much likened to the Bahitawi and Debteras). These expositions are commentaries regarding Torah and The Prophets and Writings that go into great detail, concerning the two advents of Christ in The Person of Yeshua HaMashiakh as Mashiakh Ben Joseph/Ben Ephraim and The Person of Qedamawi Haile Sellassie as Mashiakh Ben David who are 2 different Persons. (but as we know are ONE-United in and through The Holy Spirit as Son and Father/Father and Son, respectively.) The author is uncertain as to whether these “Modern Jewish gemara” are aware of the historical facts and evidence that the 2 advents have been already been fulfilled and the 3rd is Becoming (judgment?). Nonetheless, if brothers and sisters scrutinize the gemara, in The Light of His Majesty, we should be able to better discern and disseminate, from the perspective of The Divine Ethiopian Hebrew Heritage.
Bahitawi (Center) or Ancient Sage?
Throughout the previous Parashah Miqetz, we observed Joseph dealing soberly with his brothers (or the Children of Israel) according to the dignity of His Office. Titus 2:2 tells us ” That the aged men (more properly translated, in this context, as Ambassadors/presbyteros [πρεσβύτερος]: a term of rank or office, members of the great council or Sanhedrin (because in early times the rulers of the people, judges, etc., were selected from elderly men), the twenty four members of the heavenly Sanhedrin or court seated on thrones around the throne of God) be sober, honored, temperate, sound in faith, in charity, in patience.” We see the embodiment of sobriety, in Joseph, as he does not act according to his own lower emotional drive but in careful discernment, considering each realization that his brother’s must reach within their own conscience to attain spiritual growth. The evidence of Joseph’s self restraint, throughout the entire task of bringing his brothers to the light of Truth and His seeing that the time was proper after being convicted of Judah’s repentance, is clearly illustrated in Genesis 45:1 “Then Joseph could not refrain himself before all them that stood by him; and he cried, THEN HE MADE HIMSELF KNOWN” (An exhaustive examination of examples of Joseph’s prudent and strategic approach are beyond the scope of this study, however, Witness Lee in His Life Study on the Book of Genesis (available on-line at Living Stream Ministries) Chapter 116 Titled “Joseph dealing with his brothers” goes into profound detail regarding this matter. Suffice it to say, this is an example of how The Father through the Holy Spirit in Yeshua, personally deals with each of us individually in correspondence to the aspects that we may embody, as each type of Joseph’s brothers. Also, by recognizing this principle, it may be a good example for us to practice in our dealings with each other, within the body of Christ, as we grow in His Grace towards accepting a responsible role in the Office of Ministry. Again, it cannot be emphasized enough that “Ministry” is service in Our Daily Walk in Salvation, according to whatever calling The Father has assigned to us. However, notice that Joseph never acted in self-interest but in Agape Love. At anytime, after his brothers bowed to him, he could have had his Father Jacob retrieved and revealed himself. By doing so, his “dream” would have been fulfilled, perhaps to his self-righteous boasting. This is not the case, rather, Joseph being Divinely guided by Faith in the wisdom of HaElohim, reproved the falling short of his brothers. Thus, he found the emotional endurance necessary to postpone his own immediate gratification for the sake of his brother’s coming to repentance. Remember, Joseph had to persevere, for some time, imprisoning his own brother Simeon. The Testimonies of The Patriarchs, from the Apocrypha, may be studied via the following pdf download link: http://www.scriptural-truth.com/PDF_Apocrypha/THE%20TESTAMENTS%20OF%20THE%20TWELVE%20PATRIARCHS.pdf We would like to show great appreciation to Wendim Aaron for directing our attention to this study.
At this point of the presentation, we would like to present an utterance of Qedamawi Haile Sellassie so that the Reader may, in Spirit, may sight His Majesty’s expounding on this aspect of Joseph recorded in Parashah Vayigash.
“Leadership does not mean domination. The world is always well supplied with people who wish to rule and dominate others.The true leader is a different sort; he seeks effective activity which has a truly beneficient purpose. He inspires others to follow in his wake, and holding aloft the torch of wisdom, leads the way for society to realize its genuinely great aspirations.The art of leadership is in the ability to make people want to work for you, while they are really under no obligation to do so. Leaders are people, who raise the standards by which they judge themselves and by which they are willing to be judged. The goal chosen, the objective selected, the requirements imposed, are not mainly for their followers alone.They develop with consumate energy and devotion, their own skill and knowledge in order to reach the standard they themselves have set.This whole-hearted acceptance of the demands imposed by even higher standards is the basis of all human progress. A love of higher quality, we must remember, is essential in a leader. The true leader is one who realizes by faith that he is an instrument in the hands of God, and dedicates himself to be a guide and inspirer of the nobler sentiments and aspirations of the people.He who would be a leader must pay the price in self-discipline and moral restraints. This details the correction and improvement of his personal character, the checking of passions and desires and an exemplary control of one’s bodily needs and desires. To be first in place, one must be first in merit as well. He who has not learned to render prompt and willing service to others will find it difficult to win and keep the goodwill and cooperation of his subordinates. A leader will kindle interest, teach, aid, correct and inspire. Those whom he leads will cooperate with him in maintaining discipline for the good of the group. He will instruct his followers in the goals towards which to strive, and create in them a sense of mutual effort for attaining the goal.
In Genesis Chapter 44 verses 18-44, we see that Judah is the Brother who has taken it upon Himself to vouch for the return of Benjamin, demonstrating his willingness for self-sacrifice. It is also interesting that, in verse 18, when we see Judah plead for Joseph “not to let thy anger burn against thy servant“. The word translated as “Anger” in Hebrew is Aph (אַף: Face, Nostril, denoting “breath” or “spirit” Ruakh [רוּחַ)] In corrspondence, we see that there is an office within the Ethiopian Imperial Ministry of His Majesty Titled “The Mouth of The King”/Afe Negus (አፈ ንጉስ). This is especially interesting taken with the consideration of the remainder of the verse which reads “for thou art even as Pharaoh” (פַּרְעֹה Paroh/”The Great House”). The Lesson being that we should not in Spirit not in Truth put our Faith in any other so-called “Great House”, other than The House of David whose last occupant upon the Throne was Qedamawi Haile Sellassie, whether it be called The White House, House of Parliament, Knesset..etc..etc… So, being blessed with LIFE, we should ask ourselves which Great House do we owe allegiance to and serve? (Please see and contemplate The 1955 Imperial Ethiopian Constitution Article 1; see also Link for The Crown Council of Ethiopia: http://www.ethiopiancrown.org/crown.htm )
Moving forward, in Judah’s plea, we see that he has come to sincere “repentance” (Teshuwbah/תשובה) in that He makes his supplication, to Joseph, emphasizing the well-being of his father Jacob and Brother Benjamin. It should also be mentioned that Genesis 44:30 Judah sates “his (referring to Jacob) life (more properly translated as Soul/Nephesh [נֶפֶשׁ] is “bound up” (qashar/קָשַׁר) with the “lads”/na’ar’s “life/soul” Additionally, by recalling, in Parashah Vayesheb, that Jacob saw that Joseph was not with his brothers, it may be implied that Judah had consciously realized the sorrow he had inflicted upon his father and that he would do whatever he could (in this case by confession or speaking) to prevent it from occurring again. Taking into consideration all of Judah’s words, in Genesis 44:31 he states “It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave.” By carefully studying this verse we see that the word lad or na’ar (נַעַר) is the same word used to describe Joseph. This word has a special significance in Scripture (in this case that Jacob “The Father” was willing to sacrifice Benjamin “The Son of my Right Hand” for the sake of preserving the Children of Israel compare with Psalm 110:1/Matthew 26:62/Acts 2:33).
We should take notice that, at the time Joseph chose revealed himself, his brothers were a bit terrified. Again, we see a bit of Divine Humor by imagining what shock Joseph’s brothers must have experienced when He announced “Draw near to me, I am Joseph your brother who you sold into Egypt”. All humor aside, this is clearly Torah’s way of revealing a couple crucial principles.
The first being that, if we pay careful attention to the reading we see many instances where Joseph’s Brothers should have been able to deduce that “This Viceroy of Egypt” was in fact their brother (Read closely Genesis 43:32). Could this be a lesson for us to remain focused on the Grace of YHWH’s bounty that he provides for us, in Yeshua “The Life Giving Spirit/or Mashiakh Ben Yosef? Do we allow our circumstances, past trauma or personal perspectives of denial prevent us from recognizing The Source of Our Blessings, (symbolized by [corn and money] in Genesis 42:25 [the messes] in Genesis 43:34 and [raiment, silver, bread, asses, etc.] in Genesis 45;22-23? Do these 3 trips symbolize the 3 captivities of Israel? In discerning, the matter of the money turning up in the bags of the Brothers were certainly a great concern (Genesis 42:27,28) for them. However, for Joseph/The Viceroy of Egypt, could it have possibly been that great a concern to Joseph (also consider in Genesis 47:14-17 that the money in Egypt failed. Joseph must have had the foresight t see a financial collapse on the horizon as he explicitly declares, in Gen 44:15, “What deed is this that ye have done? wot ye not that such a man as I can certainly divine?”
The second being that Joseph wisely called to mind, for the final time, his brother’s “Missing of the Mark” or sin by exclaiming “I am Joseph! Your brother whom you sold into Egypt”. Upon hearing this, his brothers were “troubled” bahal (בָּהַל: extremely terrified). Yet, why did Joseph’s brothers project their own guilty conscience onto Joseph’s words rather than receive his gracious invitation “draw near to me”, which was stated first? This point will become more significant as we study, in context, the Hebrew etymology of the word Goshen (גֹּשֶׁן: Drawing Near) which wash the portion assigned to Jacob and The Children of Israel to dwell during the remaining 5 years of Famine. Finally, we take note that Joseph again gives Glory to Ha-Elohim, with no malice in his heart but rather complete reconcilliation, as in Genesis 45:5 he declares “Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for HaElohim did send me before you to preserve life.”
RasTafari Talmud leaves the reader with this meditation in the words of Adoni Yeshua from John 14:3 ” And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
יְהוָה שָׁמָּה YaHWeH Shamah “JAH WILL BE WAITING THERE!!”
Glory to Word, Glory to Sound, Glory to Power, Glory to Qedamawi Haile Sellassie in the Name of Iyesus Kristos/Yeshua HaMashiakh. Amen and Amen.