In the Parsha of Waichi (the last Parsha of Genesis) there is a prophecy that appears to be very vague. But it begins to have clarity when you link it with other prophecies and an event that appears to fulfill them all. The word Waichi means, “and he lived,” but the story of Waichi is about the death of a Sage. So why should it be called “and he lived,” when he does not live anymore? Its name is actually determined by the mechanics of the series of Parshoth that lead to this Parsha, and it gets its name from the first unique phrase within the text. Nevertheless, I believe there is spirituality in this chance of mechanics, and there is meaning in saying, “and he lived.”

    This Sage is Yaacov (Jacob), and decades before the time of his death, Adonai had visited him with a dream. He slept in a place called Luz as he was escaping his brother Esau and fleeing to Median. As he slept, a ladder ascended to the heart of the heavens, and Malachim (Angels) began to ascend and descend upon it. Then Adonai appeared at the top of the ladder, and began to speak. But was he speaking to the Hosts that might be behind him? Was he speaking to the Malachim that travel beneath him? No. Adonai was calling to Yaacov. After all, it is Yaacov’s dream isn’t it? But, he is a tired and fearful man that is dreaming, and he is in the area of Luz within the lands of Canaan. And this dream will always be the “Terror” of Yaacov.

    Adonai had said to him, "I am Adonoi, the Elohei (God) of Avrahom (Abraham) your father, and the Elohei of Yitzchak (Isaac) ... I will be with you, and I will keep you, and wherever you go, I will bring you back to here.”

    And where was he? He was in the place of covenant. The place where two stand together in partnership. So Yaacov renamed that place, calling it Beith-El (the Housing of God) ... and he vowed a vow, saying, "If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and clothing to put on, so that I come again to my father's house in shalom (peace), and Adonai will be my God, then this stone, which I have set up for a pillar, will be God's house. Of all that you will give me I will surely give the tenth to you."

In this Parsha of Waichi, being decades later and near his death, Yaacov is invoking the importance of this experience to his son Yosef (Joseph). So he says to Yosef (Genesis 48:3), "El Shadai (the Almighty) had appeared to me at Luz in the land of Canaan and blessed me ...” Then he wanted to bless Yosef’s sons, and he says to them, “The Elohim (God) before whom my fathers Avrahom and Yitzchak walked, the Elohim who has been my shepherd all my life to this day, the Malakh (Angel) who has redeemed me from all evil, may he bless the lads ...”

    But who is this Malakh (Angel) he refers to? He is the Way of Elohim, and the path between Elohim and Yisrael (Israel). And he is the Ish (a person) that wrestled with Yaacov throughout the night -- the one who broke Yaacov's hip, the morning before he was to reconcile with his brother Esau. Yaacov had seen the Ladder of El Shadoi, and later he had seen the Malakh of Elohim, and both events (with decades between them) were keyed to his brother Esau -- a fierce man that might kill him.

    Fifteen hundred years later, there would be another son of Yaacov who would stand in the region of Luz -- the place of Beth-El, Yerushalaim (Jerusalem). And this son would also invoke the importance of Yaacov’s dream and his encounter with the Malakh. This man is Yeshua Hanaztri (Jesus of Nazareth), and he will say to one of his disciples (John 1:51), at the beginning of his ministry, “You will see the heavens opened and the angels of God (Malachim Elohim) ascending and descending on the Son of Man (Ben Adom).”

    He said, “Ben Adom,” because it is a spiritual terminology for a person who is sent by Elohim, just as the Malakh of Yaacov was said to be an Ish (a person), which is the word for a unique and particular man. But he is also saying that he is Yaacov's Ladder, for the Malachim will travel upon him. And any Malakh is a Messenger (for that is what the word “angel” means), but most often the message is what the Messenger does -- rather than what he might say -- and it is a terror, even the Terror of Yaacov, to find yourself standing in the same place where Elohim and his Malachim are laboring! And, here, Yeshua is saying that he is the Ladder, which is the vehicle and theater for their labors!

    He said, “Ben Adom,” because it is a spiritual terminology for a person who is sent by Elohim, just as the Malakh of Yaacov was said to be an Ish (a person), which is the word for a unique and particular man. But he is also saying that he is Yaacov's Ladder, for the Malachim will travel upon him. And any Malakh is a Messenger (for that is what the word “angel” means), but most often the message is what the Messenger does -- rather than what he might say -- and it is a terror, even the Terror of Yaacov, to find yourself standing in the same place where Elohim and his Malachim are laboring! And, here, Yeshua is saying that he is the Ladder, which is the vehicle and theater for their labors!

    Therefore Yeshua preached, healed, and performed many miracles for more than three years under the weight of this commission. But regardless of how demanding this task was, he was always determined to finish his life by finishing the message of Adonai and all his Hosts. Therefore, when Yeshua is near the close of his life and ministry, and it is the Festival time in Jerusalem, he enters that City that was built in Luz and had become the Beith-El (Housing of God) of Yaacov -- the Temple in Jerusalem. This was to be his last Pesach (Passover), and there is a donkey tied to a vine -- awaiting him at its gates.

    The donkey is brought to Yeshua, and he sits upon its back, and immediately the Festival crowd becomes excited. Many begin to throw palms branches and their own cloaks before him as he rides the donkey. Slowly, and perhaps feebly upon the young beast, he parades down the path from the Mount of Olives and into the City itself. Everyone is shouting praises to Adonoi, and everyone is expecting that something great is going to happen ... Nes Gadol Hayah Sham.

    This story is told in the Gospel of John, chapter 12, but it was prophesied in Zechariah 9:9, “Rejoice greatly, daughter of Zion! Cry out, daughter of Jerusalem! Behold, your King is coming to you; He is Justness and Salvation, Humble, and mounted on a donkey, even on a colt, the foal of a donkey.” The crowds around Yeshua had been shouting “Hoshana Ben Dowid”, meaning “Save us now, Son of David.” They shouted “Ben Dawid” because they recognized the prophecy, and they were acknowledging their King. And it was on this day that Yeshua had said to his disciples, “The hour is here, when the Son of Man (Ben Adom) will be glorified.”

    This story is told in the Gospel of John, chapter 12, but it was prophesied in Zechariah 9:9, “Rejoice greatly, daughter of Zion! Cry out, daughter of Jerusalem! Behold, your King is coming to you; He is Justness and Salvation, Humble, and mounted on a donkey, even on a colt, the foal of a donkey.” The crowds around Yeshua had been shouting “Hoshana Ben Dowid”, meaning “Save us now, Son of David.” They shouted “Ben Dawid” because they recognized the prophecy, and they were acknowledging their King. And it was on this day that Yeshua had said to his disciples, “The hour is here, when the Son of Man (Ben Adom) will be glorified.”

    In the prophecy by Ezekiel, Adonai addresses Ezekiel for over 90 times by saying, “son of man” ... Go to Israel ... Speak to Israel ... Warn Israel ... for over 90 times. Each charge is dispatched with the signature phrase, “son of man”. Now, with this same phrase, Yeshua is relating to us his own task and commission, like that of Ezekiel, by calling himself “the Son of Man” -- who must accomplish his task, and bring glory to Elohim.

    But “Ben Adom” (Son of Man) is also a phrase that Daniel used in reference to a particular vision from God (Daniel 7:13-14), where he says, "I kept looking in the night visions, and behold, with the clouds of heaven One like a Son of Man was coming, and He ascended to the Ancient of Days and was presented before Him. And to Him was given Dominion, Glory and a Kingdom, that all the peoples, nations and languages, might serve Him. His dominion is an everlasting dominion which will not pass away; And His kingdom is one which will not be destroyed.”

    In this prophecy, Daniel had said that he saw Bar-Enosh, which is Aramaic for Ben Adom. And just as Daniel had seen this Bar-Enosh enter the heavens and receive glory, Yeshua likewise said of himself (Matthew 24:30), “You shall see the Son of Man (Bar-Enosh and Ben Adom) in the skies, and all the Nations will begin to mourn, as the Son of Man -- returns through the clouds -- with his Glory, Power and Dominion.” But Yeshua was talking about the aftermath of the Daniel prophecy. He is saying he will “return” from the “ascension”, and he will have received his Glory and Dominion.

    This is the Ben Adom that Yeshua calls himself, saying, “I will be glorified!” And the “hour” he had referred to is not an hour of day, but a day itself and a particular Festival -- the Pesach (Passover). Moreover, the “ascension” that Daniel speaks of is Yeshua’s resurrection from the dead. And the dominion, glory, and people from every nation, are both Gentiles and Jews throughout many generations.

    But did Yeshua fight a battle in order to attain this Kingdom “that is not ending?” In the Gospel of John, chapter 18, Yeshua and his disciples had crossed over the Ravine of Kidron, and entered a garden for their seclusion. But the Ravine of Kidron is the ditch that carried the water and blood from the Temple Offerings, and its water (that carried the blood) was from a spring that originated beneath the Altar and Temple. Therefore, these were ominous steps, as they are crossing that ravine, and as this Messenger (Yeshua) is about to complete his message. And while in that garden, Yeshua is seized by the Priest’s Guards, and Kefa (Peter) drew his sword and struck a servant of the Priest, cutting off his ear. Immediately (in verse 11) Yeshua said to Peter, "Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?"

    Why was Yeshua talking about a cup? Is his message to drink wine? Later, upon being tried by Pilate, the Roman Governor of Palestine ... (in verse 36) Yeshua responds to Pilate's questions, saying, "My kingdom is not of this world. If My kingdom were of this world, then My servants should fight so that I would not be handed over to the Jews; but as it is, My kingdom is not of this domain." Yeshua said this because although he had come to be glorified, and to receive his Kingdom -- for it was his hour -- but it was not to have glory from men, nor was it a kingdom to be granted by them. He is indeed the Messiah (Moshiach), but the day of his glorification is not a day of swords and warfare.

    But why would I say he is not to be the Warring Moshiach that many expected? I say this because of the prophecy of Yaacov, in Parsha Waichi ... “and he lived.” There, and at that time, Yaacov is very near his death (as Yeshua is near his own), so Yaacov calls Yosef and his brothers to his bed. He sits up in his bed, then he blesses Yosef’s sons, and in the process, Yaacov bows forward to Yosef. Here, Yaacov was remembering Yosef’s dream as a child, where his family and himself were sheaves of grain, and all the sheaves, even his father Yaacov, would bow to to the sheaf that was Yosef. With this act, Yaacov is demonstrating the love of a humble and caring father, and it is the action of man whom the Ruach (Spirit of God) is upon ... and the Ruach is upon him to give prophecy as he blesses his children.

    But Yaacov is very aware that this world is not going to yield its glory to Yaacov, therefore he is able to bow to his son ... in submission to the Ruach and God. Yet earlier, decades before, when Yosef had received the dream, Yaacov did not have that attitude ... he said, “Shall I bow to you also?” Now, Yaacov wants to do what he was too proud to do until this moment ... and he bows. Then Yaacov, being filled with the Ruach, prophecies and blesses each of his children. But when he blessed Yehuda (Judah), he said (Genesis 49:8-12)...

        “You, Yehuda, your brothers shall praise you.
        Your hand shall be on the nape of your foes;
        Your father’s sons shall bow lowly to you.”

        “Yehuda is a lion’s whelp;
        And upon her prey, my son, you have matured.
        You crouch, lying down like a lion;
        As a king over beasts --
        who would dare arouse you?”

        “The scepter shall not depart from Yehuda,
        Nor the Rulers staff from between his feet;
        Until Shiloh shall arrive,
        And the homage of nations will be his.”

        “He tethers his donkey to a vine,
        The donkey’s foal to a choice vine;”

        “He washes his garment in wine,
        His robe in the blood of grapes.
        His eyes are darker than wine,
        His teeth whiter than milk.”

    With these words, Yehuda would become a leader to Yisrael. And the Tribe of Yehuda, with Jerusalem in their inherited territories, would become the seat of both Kings and Priests. Moreover, the armies that defended Yisrael would sleep in Jerusalem, as if a lion in the lion’s den. And this did not change ... until Shiloh came. This "Shiloh" in this prophecy is the name of a person, but it means “the tribute” or “the satisfaction.” As the “satisfaction” it refers to where Yeshua said he had come to satisfy (fulfill) Torah. As the “tribute” it refers to where Yeshua said, “My hour has come to be glorified.” Yeshua is this Shiloh of Yaacov, and a late son of Yehuda ... “and the homage of the Gentiles have become his.”

    But the most profound part of this prophecy are the next words after Shiloh ... a donkey ... “His donkey, which is the donkey’s foal, will be tethered to a vine.” This is why Yeshua told his disciples to enter the city before him, saying, “You will find  the foal of a donkey tied at its gate. Bring me the donkey, and when someone tries to stop you, say to them, ‘Adonai wishes to use his donkey’”. Therefore, Zechariah (9:9) had prophesied again of that same donkey, saying, the Moshiach Ben Dowid "will ride his donkey into the Holy City; He comes with humility and salvation, and he is our King" -- the King who will displace the ministry and office of Yehuda, the Shiloh.

    But, as the prophecy of Yaacov advances, he tells us that Shiloh is not a warrior. For he does not wash his garments in the blood of Yisrael’s enemies ... Instead, “He washes his garment in wine, His robe in the blood of grapes. His eyes are darker than wine, His teeth whiter than milk.” Therefore, in the Gospel of John 18:11, when the Priest's Guard came for Yeshua, Peter drew his sword, but Yeshua intervened, saying, "Put the sword into the sheath -- this cup -- which the Father has given Me, shall I not drink it?" For the cup that Yeshua refers to is the Pesach cup, which is full of the Salvation wine of Zechariah and Daniel’s prophecies. This is the cup that Yeshua accepts. It is the cup that he receives from the Father (and not from men), and he is washed -- garment and body -- in the grapes of salvation. As the Yaacov prophecy had said... “His own eyes are darker than the wine. His own teeth are whiter than its milk,” and both tribute and satisfaction has come by him -- the Shiloh of Yaacov and Yehuda.

    But why didn’t Yeshua ride in on a horse, rather than a young donkey? The answer is because a warrior rides a horse, and Adonai was going to fight this battle -- not Yeshua or his disciples. Moreover, Yeshua was to be anointed as our King through his own peace -- the expression of Shiloh -- and not anger. Then why did he ride into Jerusalem on the young donkey? The answer is that Yeshua had not contrived his own glorification. It was Adonai who was securing his honors, and Adonai was carrying him to that glory on the back of a young donkey -- as if Adonai was only using his little finger to carry him -- as the beginning of his display of Might and Salvation. Doing so, it becomes evident that Adonai alone will vindicate and reward the Son, just as it was prophesied by David, in Psalm 110, "The LORD says to my Lord: 'Sit at My right hand, until I make Your enemies a footstool for Your feet.'"

    Therefore, sitting at the right hand of Adonoi ... “His eyes are being darkened from wine, and his teeth whitened from milk,” and this is to infer his status of peace and comfort -- for he is Shiloh, the “satisfied” who gives himself in “tribute” for many. This "tribute" is also graphically described in the prophecy of Yeshayahu (throughout chapters 52, 53 and 54 of Isaiah), and in particular he says in 52:3, "You were sold for nothing and you will be redeemed without money."  Then in 53:11, he also says, "As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, as He will bear their iniquities."

    Then again, in 54:2-3 "Enlarge the place of your tent; Stretch out the curtains of your dwellings, spare not; Lengthen your cords and strengthen your pegs. For you will spread abroad to the right and to the left. And your descendants will possess nations, and will resettle the desolate cities."  For Yaacov had said ... “the Gentiles (nations) shall yield him homage”, meaning “they will assemble to him.” Therefore, Yisreal, from the days of Yeshua until now, it is time to expand your tents! You have company coming from all the corners of the world. For the Gentiles are persuaded by the Ruach (Holy Spirit) that they must honor Adonai by honoring Yeshua as the Appointed One of Adonoi, the Moshiach (Messiah) of Torah and Prophets, and the Peace of all nations.

    But this prophecy of Shiloh, with its surrounding blessings to the other children, were the last words of Yaacov. Then Yaacov drew up in his bed and died. Afterward, he was mourned by all of Egypt for 70 days, and then he was entombed in Macpelah of Chevron (Hebron). It is the same cave where Yitzchak his father was entombed, and also where Avrahom his grandfather was entombed. And as the three fathers slept in Macpelah, so had Yisrael entered a time of sleeping -- leaving us with 113 years of near silence. We are not told much, Yosef and his brothers die, all the Hebrews have become a great multitude, but there are no names, no encounters, and no blessings with prophecy.

    Yet after those silent years transpire, we are told that the Hebrews have become enslaved. Then we are told about the birth of a man named Moshe (Moses). But again, it is as though we are blinking our eyes as we awake from a slumber, for not much happens until he becomes 80 years old. Nevertheless, at that late age, it had become time for a very great event -- the Pesach (Passover) of their release from Egypt -- and it is 193 years after Yaacov's death.

    Yisrael was set free from slavery, and that event  would later be memorialized as a yearly Festival of Freedom. Its celebrations throughout the generations of Yisrael would carry all of us to this Shiloh of Yaacov, who is Yeshua in the Gospel testimonies -- and many, from various nations and generations, have been "freed from their iniquities" (Isaiah 53:11), due to his "tribute" action of "redeeming without money" (Isaiah 52:3), and he did this in behalf of both Jews and Gentiles.

    We are his kingdom. We have endured for over 2000 years. We are the many nations with varied languages, and we are yielding homage to this Savior -- with a perpetual refrain -- Hoshana Ben Dawid, “Save us now, son of David.” And we will all sing that song until he returns with his Glory and Power, where upon we will sing a new song ... "Salvation has come to Adonai and to His Lamb ... who sits at His Throne" (Revelation 7:9-12).

    Baruch Hashem.