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Goats and Coats
Video 5 of 14
In other words, if the end of the story mirrors the first part of it, so as we continue this sort of reverse order with the beginning mirroring the end, what would that even mean? Would it be this end over here or would it be this end over here, the end of first communication? Or is each one separate? So this is kind of unclear and I can't pretend to have figured it out. But if we just go through it empirically we can kind of see the structure that sort of seems to emerge.
So remember like this is what we've seen so far, that seemingly the last event over here, in Genesis 46, is going to mirror the first event here. So for argument's sake I'm going to break Genesis 46 into four sort of events, or four sort of ideas - there are four ideas here. Onochi ha-Kel Elokei avicha - after this introduction, I am the G-d of your fathers, so event number 1 is going to be; Al tirah mei'redah Mitzrayma - don't fear going down to Egypt - this is going to be event number 1. Let's call this event number 2; Ki l'goy gadol asimcha sham - I will make you into a great nation there. So we'll call that event number 2. Let's call what happens next idea number 3; Onochi eired imcha Mitzrayma v'onochi a'alcha gam aloh - I am going to go down with you to Egypt and I will go back up with you. That's going to be idea number 3. Then idea number 4 is the idea we've just been talking about; V'Yosef yashit yado al einecha - that Joseph is going to spread his hand upon your eye.
So we've seen that idea number 4 seems to mirror itself in idea number 1 over here. And now what I want to do is come take a look with you at idea number 1; Al tirah mei'redah Mitzrayma - don't fear going down to Egypt. So if we take that idea and we sort of color code it, I think it actually plays off - let's see if we can identify the opposite, if we take this idea here; Al tirah - do not be afraid, what would you see the opposite of do not be afraid? Well the opposite of don't be afraid is going to be being afraid. So do we have a sort of being afraid over here? Well let's read; Vayomer - so the angel says; Al tishlach yadecha el hana'ar - Abraham don't stretch out your hand against the child, don't do anything to him; Ki atah yadati - because now I know, oh look; Ki yarei Elokim atah - that you are a fearer of G-d, you do fear G-d. You are afraid. So the opposite of don't be afraid is you do fear, you fear G-d in this case.
Now what else? Is there anything about this phrase here - we've been talking about this as phrase number 1, after this introduction, I am the G-d of your father, don't be afraid - what about going down to Egypt? Is going down to Egypt the opposite of the rest of this phrase over here, this last phrase; Ki atah yadati - I know; Ki yarei Elokim atah - that you fear G-d? Now; V'loh chasachta et bincha et yechidcha mimeni - and you have not withheld your only son from me. So if we just kind of play that out, we might say, well why is Jacob going down to Egypt? Well he's going down to Egypt to re-unite with his son. So what would you say the opposite of uniting with your son? The opposite of uniting with your son would be parting with your son. Well let's look at this. Don't fear going down to Egypt to unite with your son, over here, do fear - you do fear, and then the very next idea is; V'loh chasachta et bincha et yechidcha mimeni - Abraham you didn't withhold your son, in other words, you were willing to part with your son and give your son for Me. You didn't withhold your son, you were willing to part with your son. Over here Jacob is going down to re-unite with son, over here Abraham is doing the opposite, he is parting with his son.
Okay so now the truth is, these parallels continue and they're a little technical, so I just want to pull back from this kind of technical textual work with you which kind of requires a lot of concentration, to sort of - you can ease back in your seats for a minute, let's sort of ruminate about what the meaning of all this might be. What does all this mean? First of all the general question why are we hearing echoes of the Akeidah over here in Genesis Chapter 46? What does this have to do with the Akeidah? If in the beginning we heard about an Akeidah story in Genesis Chapter 37, the story of the sale of Yosef, so we had some theories about that, maybe Yaakov was testing Yosef, it was kind of like an Akeidah test. Maybe it's an Akeidah test gone awry that G-d hijacks, and we came up with some ideas. But what are we hearing about this at the end of the Joseph story?
I mean it does seem to kind of confirm that it wasn't our imagination that we were hearing Akeidah parallels in the Joseph story because lo and behold we're hearing more Akeidah parallels at the end of the Joseph story, so it kind of confirms our suspicion that we weren't crazy, that something is going on here. But what is going on here? What's the meaning of this? Why all of a sudden nine, 10 chapters after Chapter 37 the sale of Yosef, am I all of a sudden hearing - coming back in major chords - all of these Akeidah parallels? And, how come they're backwards and reverse? They're in reverse chronological order, the ideas are backwards, everything is backwards. As we'll see - if we continue going through this you'll see the rest of the speech there's more backwards Akeidah parallels. I mean it's wild, why are we seeing this? What do you think the meaning of this backwards Akeidah is? That is going to be exactly what we're going to pick up our next video discussing.
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