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Miketz comes from the Hebrew root ketz, meaning “the end” or “extremity.” It signifies a divinely appointed conclusion to a season, often followed by a radical shift and blessing. In the story of Joseph, Miketz marks the end of his unjust imprisonment and the sudden beginning of his elevation to rulership over Egypt. Within hours, Joseph goes from the dungeon to the palace—from chains to a royal signet ring. This swift transformation reveals a profound truth: God can change our reality in an instant when His appointed time arrives.

Joseph’s prison was not a punishment—it was preparation. Sold by his brothers, falsely accused, and forgotten in a foreign land, Joseph endured years of confinement with no known release date. Humanly speaking, he had every reason to despair. Yet, in that prison, YAH was cultivating in him the character, wisdom, and dependence required to steward the authority he would later wield.

“You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.” Genesis 50:20

Joseph’s story teaches us that our own “prisons”—whether relational, financial, emotional, or spiritual—are often holding pens ordained by the Good Shepherd. They are not meant to break us, but to build in us the resilience, humility, and faith necessary for the calling ahead. “It’s not a cage—it’s a classroom.”

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1 day ago | [YT] | 67

Almond House Fellowship

Joseph is released from prison after Pharaoh dreams two dreams that no one can interpret. Having been summoned, he gives the true interpretation of the dreams, that they are messages from YAH about a great coming 7-year famine following 7 years of prosperity. Advising the Pharaoh about the best course of action, he is uplifted into the position of governor to oversee the work in preparation for the time of need to come. He is given Asenath as a wife and has two sons, Manasseh and Ephraim.

During the famine, Joseph’s brothers make the trip to Egypt to buy grain, leaving Benjamin behind with Jacob. Joseph recognises them, but they do not recognize him. Testing their hearts, he accuses them of being spies, imprisons Simeon as a hostage and insists that they bring Benjamin before him. On their way back, they discover that the money they had paid for the grain has been mysteriously returned.

Later, after much contestation from Jacob, Benjamin is allowed to accompany the brothers to Egypt, Judah taking personal responsibility for his safety. Joseph receives them once again and sets up a banquet, greatly surprising them by organising their places at the table by age. As a further test, he plants his silver goblet in Benjamin’s sack, apprehending them on the road and offering their freedom with only Benjamin to remain as slave.

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3 days ago | [YT] | 48

Almond House Fellowship

Through a series of divinely orchestrated events—false accusation, imprisonment, and the gift of dream interpretation—Joseph is raised from the dungeon to the right hand of Pharaoh, becoming the savior of Egypt and the known world during famine. This ascent from humiliation to exaltation is a clear blueprint for Yeshua’s journey: descent into death, resurrection, and exaltation to the right hand of the Father (Philippians 2:5-11).

Joseph himself articulates this divine reversal to his brothers: “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Genesis 50:20). This is the cornerstone of the messianic hope: God’s sovereign power to redeem even the most wicked acts for His glorious purpose.

The story of Joseph is not just ancient history or a Christological allegory; it is a practical manual for faithful living.

Obedience in Exile: Joseph remained faithful to Torah principles (like refusing adultery) centuries before Sinai, demonstrating that godly character is rooted in a heart aligned with God’s will, not just external law.

Faithfulness in the Pit: Joseph served faithfully and used his gifts (interpreting dreams) even in prison. Our times of trial are often God’s training ground for greater purposes.

The Power of Forgiveness: Joseph’s tearful reconciliation with his brothers models the radical forgiveness Yeshua commands. He saw God’s hand even in their betrayal, releasing bitterness and choosing restoration.

Ultimate Hope in Flawed Vessels: Significantly, both Joseph’s story and Yeshua’s genealogy (Matthew 1) are filled with flawed individuals—Tamar, Rahab, Ruth, David, and Judah himself. This shouts a message of grace: God’s redemptive plan works through broken people. Our past or our flaws do not disqualify us from His purpose; our faith and repentance do.

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1 week ago | [YT] | 99

Almond House Fellowship

Jacob settles in Hebron with his twelve sons. Joseph, the first-born to Jacob’s beloved wife Rachel and favoured son, is given a special garment by his father as an expression of love. Joseph has a divine dream and tells his older brothers that he is destined to rule over them, which only increases their ire towards him.

After Joseph delivers a report of his brothers’ misconduct to their father, Simeon and Levi plot to kill Joseph, but Reuben suggests that they instead throw him into a pit, intending to come back later and save him. A band of merchants pass by and Judah decides to sell Joseph to them for profit. Unaware of Joseph’s fate, Reuben returns to discover that he is no longer in the pit. To cover their guilt, the brothers dip Joseph’s coat in the blood of a goat, showing it to their father and leading him to believe Joseph was devoured by a wild beast. Joseph is taken to Egypt and sold to Potiphar, an official of Pharaoh.

Some time after, there is much strife in the house of Judah (who has moved away from his family), resulting death of his two eldest sons, having been judged by God as wicked. Judah sends Tamar, their widow, away until his youngest son has reached an appropriate age for marriage, but he neglects to fulfil this obligation. Later, when grieving for his wife, he hires the services of a woman who he believes to be a prostitute, not realising that it is in fact Tamar in disguise. Pregnant and accused of harlotry, Tamar is confronted by Judah, but presents evidence that he is the father, humbling him into repentance. She later gives birth to twins.

In Egypt God blesses Joseph in all he does in his work and is soon made overseer of all his master’s property. However, Potiphar’s wife desires Joseph and seeks to seduce him and when he rejects her attempts, she him of trying to seduce her. Joseph is then arrested and thrown into prison, but because God is with him, even in the dungeon he prospers greatly.

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1 week ago | [YT] | 66

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After decades of exile, Jacob is about to meet his brother Esau, who approaches with 400 men—a clear sign of hostile intent. In his distress, Jacob does something remarkable: he prays the first explicit prayer for deliverance recorded in Scripture:

“I am not worthy of the least of all the mercies and of all the truth which You have shown Your servant… Deliver me, I pray, from the hand of my brother, from the hand of Esau.” (Genesis 32:10–11)

This prayer is a watershed moment. Unlike the patriarchs before him, Jacob does not merely petition for blessing or offspring—he cries out for salvation from imminent death. His words, “Deliver me,” become a template for all future prayers of rescue in the Bible. They echo through the Psalms, through the prophets, and find their ultimate fulfillment in the Messiah, Yeshua, whose very name means “YAH’s salvation.”

Jacob’s cry is born out of humility. He acknowledges his unworthiness and his total dependence on YAH. This humility is not weakness—it is the key that unlocks divine intervention. As Yeshua taught, “Whoever humbles himself will be exalted” (Matthew 23:12). Jacob is brought low so that YAH can lift him up, transform him, and crown him with a new identity—Israel.

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2 weeks ago (edited) | [YT] | 92

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Jacob finally returns to the Holy Land after a twenty year stay in Haran. As he embarks on his journey home, he sends angelic messengers to his brother Esau with hope of forming reconciliation, but his messengers report that his brother is on the warpath with four hundred armed men coming to meet him. Jacob prepares and sends Esau a large gift of livestock in an attempt to make peace before the two brothers meet.

That night, Jacob encounters a mysterious being in the darkness, simply described as ‘a Man’, who wrestles with him until day break. After demanding that Jacob release Him, He dislocates Jacob’s hip with a mere touch, but Jacob prevails and refuses to release Him, demanding a blessing. Asking the mysterious man’s name, Jacob receives in response just the question: “what is your name?”. The ‘Man’ then bestows on him the new name, ‘Israel’ which means ‘he who prevails or strives with God.’

When Jacob and Esau finally meet, they welcome each other, embrace, kiss and weep. After the brothers’ reconciliation is made, Jacob embarks on his journey toward his homeland. Later, Rachel dies while giving birth to her second son, Benjamin, and is buried near Bethlehem.

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2 weeks ago | [YT] | 57

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A fascinating detail in the account involves the stones Jacob used. While some translations say he used "one of the stones," others, like the Young’s Literal Translation, state he took "of the stones" indicating he took one stone. Ancient Jewish tradition suggests that multiple stones miraculously fused into one. This single stone then became the pillar that Jacob anointed with oil. Whether the miracle happened or not the stones are deeply symbolic:

- The Chief Cornerstone: The single stone anointed by Jacob represents Yeshua, the chief cornerstone (Psalm 118:22, Ephesians 2:20). This was the first anointing (mashiach) with oil in Scripture, a direct foreshadowing of YAH’s Anointed One—Yeshua HaMashiach.

- Living Stones: We, as believers, are the "living stones" being built up into a spiritual house, a holy priesthood (1 Peter 2:5). The many stones becoming one point to the unity of the body of Messiah, founded on the chief cornerstone.

Jacob’s awe at this place was not just about the dream; it was about the physical miracle he witnessed, confirming that God was truly present. He declared, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven!" (Genesis 28:17).

We can draw parallels between Jacob and Peter from two pivotal moments in scripture. Peter was the first to declare Yeshua as the Christ (anointed one). Just as Jacob here is the first to declare the chief cornerstone as Christ by anointing the stone with oil. Jacob was the beginning of the nation of Israel, when his name was changed to thus. Peter is the beginning of the regathering of the Church whom Christ also changes his name, from Simon to Peter (meaning rock or stone) while referencing a gate and a future assembly of people:

“And I also say to you that you are Peter, and on this rock (or stone) I will build My church, and the gates of Hades shall not prevail against it.”

The parallels are stark and the analogies decoded are as follows...

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3 weeks ago (edited) | [YT] | 88

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The danger of Esau’s threats of violence, force his brother Jacob to flee from his presence at the current dwelling in the promised land. Jacob thus departs to a new land in Haran in search of a wife within His mother’s household.

On his way, Jacob encounters “The Place” and sleeps there, dreaming of a ladder connecting heaven and earth together, where angelic hosts ascend and descend upon it. YAH appears to Jacob and gives a promise to Him and his offspring to come. The next morning, the stone which he laid his head upon becomes an alter as a monument for the dwelling place of YHVH.

Jacob arrives at Haran, where he stays and works for Laban, tending to the sheep of his pasture. Laban agrees to give him his younger daughter, Rachel—whom Jacob loves—in marriage. The terms for the marriage are seven years of labour for Laban. Jacob agrees. But on the wedding night, Laban gives him his elder daughter, Leah instead. A deception that swindles Jacob, one that he only discovers in the morning after the wedding night. Jacob marries Rachel, too, after agreeing to work another seven years for Laban.

After fourteen years Jacob decides it’s time to return home. But Laban persuades him to remain, now offering him sheep in return for more labour. Jacob prospers greatly, despite Laban’s repeated attempts to swindle him. After another six years, Jacob leaves Haran in stealth, fearing that Laban would prevent him from leaving with the family and property for which he laboured so hard for. Laban pursues Jacob, but is warned by YAH in a dream not to harm him. Laban and Jacob make a pact on Mount Gal-Ed, and Jacob proceeds back to the Holy Land.

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3 weeks ago (edited) | [YT] | 69

Almond House Fellowship

The Scripture says the children “struggled together within her” (Genesis 25:22). When she inquires of YHVH, He does not say she is carrying two babies, but “two nations” and “two peoples.” The Hebrew word for womb is rechem, but its conceptual parallel is the matrix—a realm where two spiritual kingdoms are formed and contend for dominance.

This is the great cosmic struggle internalized:

- Jacob represents the spiritual man, the inner person who dwells in tents (a seeker of YAH’s presence).

- Esau represents the fleshly man, a skilled hunter of the field (a man of the world, driven by appetite).

YHVH declares, “Jacob I have loved, but Esau I have hated” (Romans 9:13). This is not about favoritism for individuals, but about YAH’s love for the spiritual identity and His rejection of the godless, fleshly nature. This struggle, which began in the Garden between the seed of the woman and the seed of the serpent, now plays out in the matrix of the bride.

The climax of this conflict is Esau’s despising of his birthright. Arriving home weary, he trades his eternal inheritance for a bowl of red stew. His statement, “Look, I am about to die; so what is this birthright to me?” (Genesis 25:32), reveals a worldly, atheistic worldview. He values immediate sensual pleasure over eternal spiritual promise. He is the "profane person" who for one morsel of food sold his birthright (Hebrews 12:16).

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4 weeks ago (edited) | [YT] | 112

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Isaac and Rebecca live for twenty years being childless until their prayers are answered and Rebecca conceives two boys miraculously. She experiences a difficult pregnancy as the “children struggle inside her”. YHVH tells Rebecca that “there are two nations in her womb,” and that the younger will prevail over the elder. Esau emerges first; then Jacob is born clutching Esau’s heel. Red-haired Esau grows up to be “a cunning hunter, a man of the field”, whilst Jacob is “a wholesome man,” who remains living in tents. Isaac favours Esau but Rebecca favours Jacob.

Returning exhausted and hungry from the hunt one day, Esau proclaims he is going to die; thus he sells his birthright (which are all his rights as the firstborn son) to Jacob for a pot of red lentil stew.

Isaac grows old and blind, and expresses his desire to bless Esau before he dies. While Esau goes off to hunt for his father’s favourite food, Rebecca dresses Jacob in Esau’s clothes, covering his arms and neck with goatskins to replicate the feel of his hairier brother. Rebecca then prepares a similar dish, and sends Jacob to his father’s side so that Jacob is the one to actually receive his father’s blessings instead.

Our story concludes when Jacob leaves home to flee Esau’s wrath and to find a wife in the family of his mother’s brother, Laban.

The two nations inside the womb of Rebecca are a messianic blueprint of the battle between light and dark, good and evil, and love and hatred. Israel and Edom: YAH’s chosen people and the world, who are lovers of selves and greedy of gain. These two great nations are a blueprint for the coming tribulation and give indications of who will ultimately be victorious.

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🔔 This week will be a double parsha to help us catch up on the Hillel ll parsha schedule.

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1 month ago | [YT] | 69