他挨近篇—存留余民
妥拉学习音频推荐 Torah Teaching Audio
课程来源（Source）：
奥秘之钥-解锁妥拉
作者（Author）：盐光
媒体（Media）：Dove Eyes
他挨近 He approached — ויגש
创世记（Gen）： 44:18 – 47:27
以西结书（Eze）： 37:15 – 28
路加福音（Luk）： 24:30 – 48
本周妥拉摘要 Portion Summary
创世记的第十一段妥拉阅读部分叫做Vayigash (ויגש)，意思是“他挨近”。该标题来自本妥拉阅读段落的第一节经文，“犹大挨近他说”（创世记44:18）。本段以约瑟真实身份的戏剧性揭露和他与兄弟们的和解开始。接着，讲述了雅各一家迁往埃及的经历，以及后来的饥荒岁月。这段妥拉开始为埃及人未来奴役雅各的后代们搭建舞台。
The eleventh reading from the book of Genesis is named Vayigash (ויגש), which means "and he came near." The title comes from the first verse of the reading, which says, "Then Judah [came near] him" (Genesis 44:18). The portion begins with the dramatic unveiling of Joseph's true identity and his reconciliation with his brothers. It then proceeds to tell the story of the migration of Jacob's family to Egypt and the rest of the famine years. This Torah portion begins to set the stage for the Egyptian captivity of the sons of Jacob.
本周妥拉纲要 Portion Outline
妥拉
创世记 44:18 ｜ 犹大为便雅悯求情
创世记 45:1 ｜ 约瑟向弟兄们揭示自己
创世记 46:1 ｜ 雅各带全家下到埃及
创世记 46:28 ｜ 约瑟雅各住在歌珊地
创世记 47:13 ｜ 埃及出现饥荒
先知书
以西结书 37:15 ｜ 两根杖
TORAH
Genesis 44:18 | Judah Pleads for Benjamin's Release
Genesis 45:1| Joseph Reveals Himself to His Brothers
Genesis 46:1| Jacob Brings His Whole Family to Egypt
Genesis 46:28 | Jacob Settles in Goshen
Genesis 47:13 | The Famine in Egypt
PROPHETS
Eze 37:15 | The Two Sticks
本周妥拉教导 Portion Teaching
存留余民
约瑟对他弟兄们没有怀恨在心。他能看见神怎样用他的人生对他家族带来了极大的拯救。
约瑟向他深感困惑的弟兄们解释说，神差我在你们以先来到埃及，为要“保全生命”、“存留剩余的子民”（创45:5）。约瑟继续说到，“神差我在你们以先来，为要给你们存留余种在世上，又要大施拯救，保全你们的生命”（创45:7）。
当约瑟被作为弥赛亚工作的预兆时，可能会有类似的陈述。Yeshua耶稣的兄弟们—犹太人弃绝了他，但神却命定耶稣的被弃绝为要完成更大的拯救。
保罗似乎也从这个角度读过约瑟的故事。在罗马书第11章中，他为以色列拒绝Yeshua耶稣这一难题而挣扎。虽然保罗没有直接引用约瑟的故事作为类比，但他似乎在讨论中的一些地方提到了它。例如，他指出，以色列拒绝弥赛亚意味着给世界带来了救恩、带来了富足。弟兄们对约瑟的拒绝为在饥荒年代的世界带来了拯救、富足。同样，保罗指出，以色列与弥赛亚的最终和解将是“死而复生”。约瑟说，“神差我在你们以先来到埃及，为要保全生命（lemicheyah, למחיה）”。犹太人的聚会仪式（祷告文）中通常用这同一个希伯来词来表示死人的复活。
若他们被丢弃，天下就得与神和好，他们被收纳岂不是死而复生么？（罗11:15）
我且说，他们失脚是要他们跌倒么？断乎不是！反倒因他们的过失，救恩便临到外邦人，要激动他们发愤。若他们的过失为天下的富足，他们的缺乏为外邦人的富足。何况他们的丰满呢！（罗11:11-12）
保罗认为犹太人与弥赛亚的隔阂是神所命定的计划的必要部分，神藉此将救恩扩展到全世界。在这方面，犹太人对弥赛亚的拒绝与约瑟的故事有密切的关联。保罗承认以色列已经跌倒了(虽然没有全部跌倒)，但他坚持认为，即使国家的跌倒也是上帝计划的一部分。正如约瑟和他的弟兄们最终团聚与和解一样，保罗说到，“以色列全家都要得救”。
于是以色列全家都要得救；如经上所记（赛59:20-21），“必有一位救主从锡安出来，要消除雅各家的一切罪恶。我除去他们罪的时候，这就是我与他们所立的约。”（罗11:26-27）
保罗好像在维持这一观点，从前耶和华怎样保全祂百姓中所剩下的人，照样，余剩的人也要承认弥赛亚为王。这个讨论似乎又一次提到了约瑟的故事：
神差我在你们以先来，为要给你们存留余种在世上，又要大施拯救，保全你们的生命。（创45:7）
如今也是这样，照着拣选的恩典还有所留的余数。（罗11:5）
Preserving the Remnant
Joseph held no animosity toward his brothers. He could see how God had used his life to bring a great deliverance.
Joseph explained to his bewildered brothers that God had ordained his descent into Egypt in order to “preserve life” and “to preserve a remnant.” (Genesis 45:5). Joseph goes on to state that, “God sent me before you to preserve for you a remnant in the earth, and to keep you alive by a great deliverance” (Genesis 45:7).
When Joseph is understood as foreshadowing the work of Messiah, a similar statement may be made. Yeshua’s brothers the Jewish people rejected Him, but God ordained that rejection to accomplish a great deliverance.
Paul seems to have read Joseph’s story in this light as well. In Romans 11, he struggled with the difficult question of Israel’s rejection of Yeshua. Though he did not directly invoke Joseph as an analogy, he seems to have alluded to it in a few places in this discussion. For example, he pointed out that Israel’s rejection of Messiah has meant riches for the world. The brothers’ rejection of Joseph resulted in riches for the famine-stricken world of Joseph’s day. Similarly, Paul pointed out that Israel’s ultimate reconciliation with the Messiah will be “life from the dead.” Joseph said, “God sent me before you to preserve life (lemicheyah, למחיה).” Jewish liturgy typically uses the same Hebrew word for the resurrection of the dead.
For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? (Romans 11:15)
I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous. Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be! (Romans 11:11-12)
Paul saw the Jewish estrangement from Messiah as a necessary part of a divinely ordained plan whereby God extended salvation to the entire world. In this regard, the Jewish estrangement from Messiah closely mirrors the events in Joseph’s story. Paul conceded that Israel has stumbled (though not fallen), but he insisted that even the nation’s stumbling plays a part of God’s plan. Just as Joseph and his brothers ultimately reunited and reconciled, Paul said that “all Israelwill be saved.”
All Israelwill be saved; just as it is written [in Isaiah 59:20-21], “The deliverer will come from Zion, he will remove ungodliness from Jacob. This is my covenant with them, when I take away their sins.” (Romans 11:26-27)
Paul maintained that, just as the LORD preserved a remnant of His people in the past, so too a remnant had recognized King Messiah. Again, the discussion seems to allude to the story of Joseph:
God sent me before you to preserve for you a remnant in the earth, and to keep you alive by a great deliverance. (Genesis 45:7)
In the same way then, there has also come to be at the present time a remnant according to God’s gracious choice. (Romans 11:5)
First Fruits of Zion