Friday, December 23, 2011

Parsha Mekeitz, site for Chanucha story

True Story enjoy: Ho Ho Ho This man is a secular Jew who put on Tephillin for the first time:
A letter I received regarding last week’s post
Dear Rabbi,

Having read each other's thoughts over the years, I feel like I know a little about you, and I am sure you feel the same about me.

I must differ with you in regards to what to do about the reform, conservative, and yes orthodox problem. If a Jew does know how to hold the prayer book, show him. If he does not know how to keep Shabbat, have him to your home. If he is lost, help him to find his way home. There is no such thing in the Torah about Reform, Conservative, or Orthodox Judaism. There is one religion, and one people; each one with varying degrees of observance and holiness. To reject a fellow Jew, and walk away, is to reject yourself! If given a knife, would you cut off your finger is you did not like the way it looked?
Actually, I was planning to give this people a Cantorial Treat and let them know how the other half lives it was they who rejected my simple request which would not have belittled the women and it was in a lecture hall and not a Reform Synagogue which I did not mention in my editorial.
We of Israel are one body, and will live and or die together. The Germans did not distinguish between the Rabbi, or the peddler; they all marched to the gas chambers naked together!
I have shared border patrol with far left politically and religiously Kibbutzniks and I have taked to them on Darchei Noam – pleasant ways.

If someone does not keep Kosher today, they can do it tomorrow. If they do not honor the Shabbat today, they can honor it tomorrow. If you reject them, then everything will go down the toilet! I am the first one to criticize, cajool, or rebuke a Jew who is foolish. I still wish to worship with them, and do so to help them find their way home.
My Israeli friend who was with me ate oatmeal at McDonalds which is not the symbol of Kashrus but we respected each other and had a great vacation together. In fact it was this non-religious friend who is completely non-observant who was shocked by the Reform Prayerbook and Tephilla.

So the next time you are in an assimilated Reform synagogue, put your Tefillin on, turn the books of your neighbor the right way, and show them how an observant Jew prays.
Actually, I would not go there as my goal is not to confront them.
I have prayed with the holiest, and unfortunately it is my burder presently to be on the Worship Committe of a large local Reform synagogue. I am trying to change things, but can do noting if I leave. Believe me, both Rabbis would be thrilled if I went somewhere else, but my Chassidic teacher says that I must stay, and try to lead by example. I fully understand it is not easy watching fellow Jews trying to destroy our people, but we have to keep trying to help them!
If a Rabbi has given you a heter as Rabban Gamliel gave to Shaul to become Paul and drive the Christians into violating Shabbos and not putting on Tephillin so as not to have Messianic Judiasm, I cannot argue with that.

Be Well and Blessed always,

In Lieu of the above letter a revised version of Priest vs. Prophet
I was a 13 year old when I went to the Reform for a Comfirmation which I gave up on. What you say is a confirmation it is to keep teens coming to the Reform after a Bar Mitzvah which I never had. The Rabbi was an Athiest and he taught the difference between Priest and Prophet is that Aaron upon seeing Hur murdered did the politically correct thing with the Golden Calf to buy time. Moshe upon returning did the Prophetic Way and smashed the Calf to bits.
Radak comments on Chananiah, Michael and Azariah fighting in Chapter 3 of Daniel to be thrown into the fire for their G-D. They did not look for a miracle nor did they wat to be thrown into the fire. The same thing with me when I usually try by “Darchei Noam” aka pleasant ways to convince people to be religious and my friend who was with me in FL and afterwards did not eat Kosher or Guard the Shabbos. I told him and his wife my reasons for being religious and set an example but would not and could not coerce him into eating Glatt Kosher or Guarding the Shabbos. So why the confrontation with the Reform?
Actually it was not a confrontation as I just walked out and let them do what they wanted to but it was not a place for either the Shechina or myself. When it comes to Toras Emmes there is no Political Correctness or compromise. Either we follow the Emmes (truth) or we have Sheker (falsehood). I cannot say that they way I practice Orthodox Judaism is the right way any more than the Likvak or Chassid of this Rebbe vs. Chassid of that Rebbe is better than I. The difference in all the practices is the striving for Truth and HASHEM’s Way.
There are however times like with the 3 Tzaddikim vs. Nebuchanezzar and the Jewish being burned in the Inquisition or a simple Jew willing to pay any price to risk his life defending Eretz Yisrael is not a matter of looking for trouble but there are times one cannot be Politically Correct like with a Nebuchanezzar, Hitler, Stalin, The Inquisition, Hezballah, Hamas or whatever. Whoever is the true enemy to Am Yisrael and Toras HASHEM has to be battled. I am small compared to The Chatam Sofer, Rabbi Rafael Shimshon Hirsh, The Chazon Ish and others who confronted the Reform stronger than I ever did.
When the left comes and incites the Arabs to go after the people building the fence to attempt to keep terrorists out the army has to defend the builders of the fence. When Reform come to confront directly what I stand for such as Guarding the Holy Shabbos, Family Purity, Kosher Jewish Marriages and Kashrus; I will defend the Torah and my principles.
The Maccabees fought against assimilation into foreign worship and self-hating Jews. Joel copy and pasted this list of 7000 Publically Known (no Lashon Hara involved) self-hating Jews and many are Reform “Rabbis” How can one be against HASHEM and for the Arabs instead of Yisrael, not observe Mitzvos and call themselves “Rabbi”?
Parsha Mekeitz
Last week’s Parsha did not end with a complete cliff-hanger as Yosef remained in jail if one did not know the story, he would wonder if Yosef would stay in jail or become free someday. This week’s Parsha ends in a cliff-hanger will the Prime Minister of Egypt with the power of Pharaoh enslave Benyamin?
The Egyptians had a law which was like a Constitution that would not let a young person become Prime Minister, nor a foreigner, nor a person who was imprisoned so Yosef would have three strikes against him. Yet Pharaoh had a power like a god and therefore he could and often would nullify or add laws. This god authority gave Pharaoh the right to make Yosef his General Manager of the Country while he mained his Chief Executive Officer Status as Supreme Ruler. With such authority, people out of respect for the laws of the country would bow to Yosef as one bows to the King.

41:1. It came to pass at the end of two full years, that Pharaoh was dreaming, and behold, he was standing by the Nile.

It came to pass at the end: Heb. מִקֵץ. The Targum renders: מִסוֹף, at the end, and every expression of קֵץ means end.

by the Nile: Heb. עַל-הַיְאֹר, lit., by the canal. No other rivers are called יְאוֹרִים except the Nile, because the entire land is covered with many man-made canals (יְאוֹרִים), and the Nile rises in their midst and waters them, for it does not usually rain in Egypt as it does in other countries.

The Nile was the source of all life for Egypt and would rise during the African Rainy Season and either flood the land or fill the series of canals around it to bring water to the farms.

2. And behold, from the Nile were coming up seven cows, of handsome appearance and robust flesh, and they pastured in the marshland.

of handsome appearance: This was a symbol of the days of plenty, when creatures appear handsome to one another, for no one envies his fellow. — [from Gen. Rabbah 89:4]

in the marshland: Heb. בָּאָחוּ, in the marsh, maresc in Old French, like“Can the reed-grass (אָחוּ) grow…” (Job 8:11).

3. And behold, seven other cows were coming up after them from the Nile, of ugly appearance and lean of flesh, and they stood beside the cows [which were] on the Nile bank.

and lean of flesh: Heb. וְדַקוֹת, tenves in Old French, a term meaning thin.

4. And the cows of ugly appearance and lean of flesh devoured the seven cows that were of handsome appearance and healthy; then Pharaoh awoke.

devoured: A sign that all the joy of the plenty will be forgotten during the days of the famine.

Pharaoh was disturbed not by the ugliness or the number but by the fact that the ugly cows devoured the fat cows. For cows are neither canibals nor carnivors.

5. And he fell asleep and dreamed again, and behold, seven ears of grain were growing on one stalk, healthy and good.

on one stalk: Heb. בָּקָנֶה אֶחָד, tudel , tuiel , or tue(i)l, in Old French, stalk.

healthy: Heb. בְּרִיאוֹת sains in French, healthy.

6. And behold, seven ears of grain, thin and beaten by the east wind, were growing up after them.

and beaten: Heb. וּשְׁדוּפוֹת. hasled(e)s in Old French, burnt up, parched; וּשְׁקִיפָן קִדּוּם [in Targum Onkelos], beaten, an expression similar to מַשְׁקוֹף, lintel, which is constantly beaten by the door, which knocks against it.

the east wind: Heb. קָדִים, the east wind, called Bise in French. (Early editions read: the southeast wind.)

7. And the thin ears of grain swallowed up the seven healthy and full ears of grain; then Pharaoh awoke, and behold, a dream.

healthy: Heb. בְּרִיאוֹת, sains in French, healthy.

and behold, a dream: And behold, a whole dream was completed before him, and it required interpreters.

Since when do stalks of grain swallow up other ears of grain?

8. Now it came to pass in the morning that his spirit was troubled; so he sent and called all the necromancers of Egypt and all its sages, and Pharaoh related to them his dream, but no one interpreted them for Pharaoh.

that his spirit was troubled: Heb. וַתִּפָּעֶם [Onkelos renders:] that his spirit was agitated, knocking within him like a bell (כְּפַעִמוֹן) (Tanchuma Buber, Mikeitz 4). Concerning Nebuchadnezzar, however, Scripture says:“and his spirit was agitated (וַתִּתְפָּעֶם)” (Dan. 2:1). There were two [reasons for this] agitation: forgetting the dream and ignorance of its interpretation. — [from Tanchuma Mikeitz 2]

the necromancers: Heb. חַרְטֻמֵי, those who would arouse themselves (נֶחֱרִים) with the bones (טִימֵי) of the dead, so that they would [be able to] inquire of the bones. ([The word] טִימֵי means “bones” in Aramaic. In the Mishnah (Oholoth 17:3), we find: A house that was full of “timia,” meaning “full of bones.”)

but no one interpreted them for Pharaoh: They did interpret them, but not for Pharaoh, for their voice did not reach his ears, and he had no satisfaction from their interpretation, for they said, “You will beget seven daughters, and you will bury seven daughters.” - [from Gen. Rabbah 89:6]

Whatever the people answered was not soothing to Pharaoh’s soul. So obviously they had not come across the correct interpretation.

9. Now the chief cupbearer spoke with Pharaoh, saying, "I call to mind my faults today.

10. Pharaoh was angry with his servants, and he put me in prison, in the house of the chief slaughterer, me and the chief baker.

11. And we dreamed a dream on the same night, I and he; each one according to the interpretation of his dream, we dreamed.

each one according to the interpretation of his dream: A dream fit for the interpretation that was interpreted for us and similar to it. [I.e., a dream for which the interpretation given was appropriate, and which was similar to that interpretation.]

12. And there with us was a Hebrew lad, a slave of the chief slaughterer, and we told him, and he interpreted our dreams for us; [for] each [of us], he interpreted according to his dream.

a Hebrew lad, a slave: Cursed are the wicked, for their favors are incomplete. He mentions him with expressions of contempt:

a lad: a fool, unfit for a high position;

a Hebrew: he does not even understand our language;

a slave: and in the statutes of Egypt it is written that a slave may neither reign nor wear princely raiment. — [from Gen. Rabbah 89:7]

[for] each [of us]…according to his dream: According to the dream and close to its contents. — [from Ber. 55b]

He wanted to make sure that the lowly Hebrew would not advance or amount to anything for he loathed Yosef but only his love of Pharaoh and his duty make him remember Yosef and not because he owned a favor to Yosef.

13. And it came to pass that just as he had interpreted, so it was; me he restored to my position, and him he hanged."

me he restored to my position: [“He” refers to] Pharaoh, mentioned above, as he said,“Pharaoh was angry with his servants” (verse 10). Hence, the verse is elliptical: it did not specify who restored, because it is not necessary to specify who restored, [for it could only be] the one who has the power to restore, namely Pharaoh. This is customary for all elliptical verses. Concerning the one who is to do [the thing], they leave the matter unspecified.

14. So Pharaoh sent and called Joseph, and they rushed him from the dungeon, and he shaved and changed his clothes, and he [then] came to Pharaoh.

from the dungeon: Heb. מִן-הַבּוֹר, lit., from the pit. From the prison, which was made like a sort of pit, and so every [instance of] בּוֹר in the Scriptures is an expression of“pit.” Even if there is no water in it, it is called בּוֹר, fosse in Old French, a pit.

and he shaved: in honor of the throne. — [from Gen. Rabbah 89:9]

The whole meteoric rise from Dungeon Slave to General Manager was done within perhaps the space of an hour. According to Sefer HaChashmal, the whole War of Gagog and Magog is a matter of three hours if it is in its time. We are told that Moshiach or deliverance of HASHEM is in a blinking of the eye.

… 25. And Joseph said to Pharaoh, "Pharaoh's dream is one; what God is doing He has told Pharaoh.

26. The seven good cows are seven years, and the seven good ears of grain are seven years; it is one dream.

seven years and…seven years: All of them are only [a single period of] seven. The reason the dream was repeated twice is that the matter [the good years] is ready, as he explained to him at the end. “And concerning the repetition of the dream to Pharaoh twice-that is because the matter is ready…” (verse 32). In connection with the seven good years it says, “He has told Pharaoh” (verse 25), because it was near, but in connection with the seven years of famine, it says, “He has shown Pharaoh” (verse 28). Since the matter was distant and far off, an expression of “showing a vision” is appropriate.

27. And the seven meager and ugly cows coming up after them are seven years, and the seven empty ears of grain, beaten by the east wind, will be seven years of famine.

28. It is this matter that I have spoken to Pharaoh; what God is about to do He has shown Pharaoh.

29. Behold, seven years are coming, great plenty throughout all the land of Egypt.

30. And seven years of famine will arise after them, and all the plenty will be forgotten in the land of Egypt, and the famine will destroy the land.

and all the plenty will be forgotten: This is the interpretation of the swallowing.

31. And the plenty will not be known because of that famine to follow, for it [will be] very severe.

And the plenty will not be known: This is the interpretation of“but it was not known that they had gone inside them” (verse 21).

32. And concerning the repetition of the dream to Pharaoh twice that is because the matter is ready [to emanate] from God, and God is hastening to execute it.

ready-: Heb. נָכוֹן, ready.

33. So now, let Pharaoh seek out an understanding and wise man and appoint him over the land of Egypt.

34. Let Pharaoh do [this] and appoint officials over the land and prepare the land of Egypt during the seven years of plenty.

and prepare: Heb. וְחִמֵשׁ, as the Targum renders: וִיזָרֵז, and he shall prepare, and similarly,“and prepared (וַחֲמוּשִׁים)” (Exod. 13:18).

He was only interpreting the dream and did not expect anything more than perhaps freedom from jail for himself and even that he was uncertain seeing all that had come from HASHEM sofar.

35. And let them collect all the food of these coming seven good years, and let them gather the grain under Pharaoh's hand, food in the cities, and keep it.

all the food: Heb. אֹכֶל. This is a noun; therefore, its accent is on the “aleph,” and it is vowelized with a“pattach katan,” but אוֹכֵל, which is a verb, e.g.,“for whoever eats (אֹכֵל) fat” (Lev. 7:25), is accented on the final syllable, on the “chaff,” and is vowelized with a“kamatz katan.”

under Pharaoh’s hand: In his custody and in his storehouses.

Here Yosef indicates exactly what has to be done and with this statement show Pharaoh that he knows what he is doing or if chosen he will know what to do and how to manage things properly.

36. Thus the food will remain as a reserve for the land for the seven years of famine which will be in the land of Egypt, so that the land will not be destroyed by the famine."

Thus the food: The gathered [food] will be like any other reserve that is hidden away for the preservation of the land.

Egypt will have to gather food during the surplus years and squirrel it away for the bad years so that the people and the land will not die. In short putting it in modern terms to balance the budget and start obtaining a surplus just in case.

37. The matter pleased Pharaoh and all his servants. 38. So Pharaoh said to his servants, "Will we find [anyone] like this, a man in whom there is the spirit of God?"

Will we find [anyone] like this: Heb. הִנִמְצָא כָזֶה [Onkelos renders:] הִנִשְׁכַּח כְּדֵין, will we find such as this? If we go and seek him, will we find [anyone] like him?- [from Gen. Rabbah

90:1] הִנִמְצָא is an interrogative expression, as is every “hey” used as a prefix and vowelized with a“chataf pattach.”

39. Then Pharaoh said to Joseph, "Since God has let you know all this, there is no one as understanding and wise as you.

there is no one as understanding and wise as you: To seek an understanding and wise man as you said, we will not [be able to] find anyone like you.

Pharaoh was well educated and sharp and could see right away the nobility of Yosef and this wisdom. Pharaoh knew this person was telling him the simple truth and not trying to flatter or do things for personal gain.

40. You shall be [appointed] over my household, and through your command all my people shall be nourished; only [with] the throne will I be greater than you."

shall be nourished: Heb. יִשַׁק [Onkelos renders:] יִתְּזַּן, shall be nourished, shall be sustained. All my people’s necessities shall be provided through you, similar to“the steward of my household (בֶּן מֶשֶׁק)” (Gen. 15:2), and“Arm yourselves (נַשְׁקוּ) with purity” (Ps. 2:12), garnis(s) on in Old French, provision.

only [with] the throne: That I will be called king.

the throne: A term denoting the kingship, like“and make his throne greater than the throne of my lord, King [David]” (I Kings 1:37).

He recognized what the others could not see. Yosef was from noble stock and raised to be a leader and he was capable of being Pharaoh’s righthand man. Something similar to his rule as righthand son to Yacov in the past. There is a difference in matter of a 30 year old man with experience vs. the 17 year old youth who was trying to rule over his older brothers.

41. So Pharaoh said to Joseph, "Look, I have appointed you over the entire land of Egypt."

I have appointed you: Heb. נָתַתִּי אֹת [Onkelos renders:] מַנֵיתִי יָת I have appointed you. It is nevertheless an expression of placing (lit., giving), like“and to place you (לְתִתּ‏) above” (Deut. 26:19). Whether for greatness or lowliness, the term נְתִינָה is appropriate, like“I, [too,] have made you (נָתַתִּי אֶתְכֶם) contemptible and low” (Mal. 2:9).

42. And Pharaoh removed his ring from his hand and placed it on Joseph's hand, and he attired him [with] raiment of fine linen, and he placed the golden chain around his neck.

raiment of fine linen: This is an item of value in Egypt.

chain: Heb. רְבִד, a chain, and because it consists of links placed in a row, it is called רְבִד, and similarly,“I have decked (רָבַדְתִּי) my couch” (Prov. 7:16). I have decked my couch with rows of ornaments. In the language of the Mishnah: “surrounded by rows (רוֹבְדִין) of stone” (Middoth 1:8);“on the row of stones (רוֹבֶד) in the forecourt” (Yoma 43b), which is the pavement.

Having the ability to use Pharaoh’s ring as he pleases gave him limitless powers in Egypt.

43. And he had him ride in his chariot of second rank, and they called out before him, "[This is] the king's patron," appointing him over the entire land of Egypt.

in his chariot of second rank: Heb. מִרְכֶּבֶת הַמִשְׁנֶה. The one second to his chariot, which goes next to his.

the king’s patron: Heb. אַבְרֵ, as the Targum renders: This is the patron of the king. [The word] ר in Aramaic means “king.” In [the chapter entitled] “The partners” (Baba Bathra 4a), he (Herod) is neither a king (רֵיכָא) nor the son of a king (בַּר רֵיכָא). [Thus, ר like rex in Latin, means king.] In the Aggadah (Sifrei Deut. 1), Rabbi Judah expounded: אַבְר‏ refers to Joseph, who was a father (אָב) in wisdom, and tender (ר) in years. Ben Durmaskith said to him,“How long will you pervert the Scriptures for us? אַבְרֵ is only a term denoting knees (בִּרְכַּיִם) , for all would enter and exit under his hand, as the matter that is stated: ”appointing him, etc."

Once he appeared so high with the ring he would never be questioned by people.

44. And Pharaoh said to Joseph, "I am Pharaoh, and besides you, no one may lift his hand or his foot in the entire land of Egypt."

I am Pharaoh: I have the power to enact a decree upon my kingdom, and I decree that no one should raise his hand, etc.

and besides you: [I.e.,] without your permission. Another interpretation: I shall be the king, and besides you, etc. This is parallel to“only [with] the throne” (verse 40). - [from Gen. Rabbah 90:2] [I.e., although I give you the exclusive power to raise your hand and foot, as explained below I am still the supreme ruler over the land.]

his hand or his foot: As the Targum renders [no man shall raise his hand to bear arms or his foot to ride a horse.]

45. And Pharaoh named Joseph Zaphenath Pa'neach, and he gave him Asenath the daughter of Poti phera, the governor of On, for a wife, and Joseph went forth over the land of Egypt.

Zaphenath-Pa’neach: He who explains hidden things, and Pa’neach has no parallel in Scripture. — [from Targum Onkelos]

Poti-phera: He is Potiphar, but he was called Poti-phera because he became emasculated since he desired Joseph for homosexual relations. — [from Sotah 13b]

53. And the seven years of plenty that were in the land of Egypt were finished.

54. And the seven years of famine began, as Joseph had said, and there was famine in all the lands, but throughout the land of Egypt there was bread.

55. When the entire land of Egypt hungered, the people cried out to Pharaoh for bread, but Pharaoh said to all the Egyptians, "Go to Joseph; what he tells you, do."

When the entire land of Egypt hungered: For their grain, which they had stored, had decayed, except that of Joseph. — [from Mid. Tanchuma Mikeitz 7]

what he tells you, do: Since Joseph had ordered them to circumcise themselves, and when they came to Pharaoh and said, “This is what he said to us,” he (Pharaoh) said to them, “Why didn’t you gather grain? Didn’t he announce to you that years of famine were coming?” They replied, “We gathered much, but it rotted.” He (Pharaoh) replied,“If so, do whatever he tells you. He issued a decree upon the grain, and it rotted. What if he issues a decree upon us and we die?” - [from Mid. Tanchuma Mikeitz 7, Gen. Rabbah 91:5]

Rashi is telling us that despite the fact the Egyptians gathered grain, they did not stow it correctly and it decayed or turned into grain alcohol. We have not covered the possibility that without a cement storage facility which would be very high that the mice would not climb up into.

56. Now the famine spread over all the face of the land, and Joseph opened all [the storehouses] in which there was [grain], and he sold [it] to the Egyptians, and the famine intensified in the land of Egypt.

Now the famine spread over all the face of the land: Heb. פְּנֵי הָאָרֶץ. Who are the face of the land? These are the rich. — [from Gen. Rabbah 91:5]

all [the storehouses] in which there was: As the Targum renders: in which there was grain.

and he sold [it] to the Egyptians: Heb. וַיִשְׁבֹּר לְמִצְרַיִם. The word שֶׁבֶר is [sometimes] an expression of selling and [sometimes] an expression of buying. Here it is used as an expression of selling. [In the verse]“Return, buy (שִׁבְרוּ) us a little food” (Gen. 43:2), it is an expression of buying. Do not say that it applies only to grain, for also with wine and milk we find: “and go buy (שִׁבְרוּ) without money and without a price, wine and milk” (Isa. 55:1).

For even the people who stowed grain enough for a year or more began running out of it and six more years were in lined up and the individuals because running out of it. One did not have to be a math genius to figure out that if he saved and stowed hundreds of gain sacks, he was using up far more that he could sustain himself for another year or more all the more so another six years.

57. And all [the inhabitants of] the land came to Egypt to Joseph to purchase, for the famine had intensified in the entire land.

And all [the inhabitants of] the land came to Egypt: to Joseph to purchase, but if you interpret it (this verse) according to its sequence, it should have been written: “to purchase from (מִן) Joseph.”

…42:3. So Joseph's ten brothers went down to buy grain from Egypt.

So Joseph’s…brothers went down: But Scripture did not write “the sons of Jacob.” This teaches that they regretted selling him and decided to behave toward him in a brotherly manner and to ransom him for whatever amount of money would be demanded of them. — [from Gen. Rabbah 91:6, Tan. Mikeitz 8]

ten: Why is this written? Is it not written, (verse 4)“But Joseph’s brother, Benjamin, Jacob did not send” ? [It is therefore obvious that they were only ten.] But [this is what it means:] concerning brotherhood, they were divided into ten, for neither the love they all had for him (Joseph) nor the hate they all had for him was equal, [hence, in the attitude of brotherhood, they were divided into ten.] As concerning buying grain, they all were of one accord (lit., one heart). - [from Gen. Rabbah 91:2]

They began searching all over Egypt for Yosef but they could not find him there was nobody named Yosef ben Yacov among the slaves or even male postitutes or other places where he might be. Their searching and splitting up gave Yosef the ability to acuse them of spying. A normal person would come into Egypt and perhaps stay a night or two see a wonder or two of the Pyramids and bring his grain back.

4. But Joseph's brother, Benjamin, Jacob did not send with his brothers, because, he said, "Lest misfortune befall him."

“Lest misfortune befall him.”: And at home, could not misfortune befall him? Rabbi Eliezer ben Ya’akov said: From here [we learn] that Satan accuses [a person] at the time of danger. — [from Gen. Rabbah 91:9]

He was more valued than gold for gold can be mined but the late Rachel had only one son left and that was Benyamin so Yacov thought.

5. So the sons of Israel came to purchase among those who came, for the famine was in the land of Canaan.

among those who came: They hid themselves [in the crowd] so that they would not be recognized, because their father had commanded them not to all appear at one entrance, but for each to enter through his own entrance, so that the evil eye would have no power over them, for they were all handsome and strong [and thus would be envied]. — [from Tan. Mikeitz 8, Gen. Rabbah 91:6]

Porat Yosef has no evil eye but he wanted to teach them a bit of a lesson.

6. Now Joseph was the ruler over the land; it was he who sold grain to the entire populace of the land, and Joseph's brothers came and prostrated themselves to him, with their faces to the ground.

and prostrated themselves to him, with their faces to the ground: Heb. וַיִשְׁתַּחִווּ. They prostrated themselves to him on their faces, and so every [expression of] הִשְׁתַּחִוָאָה means spreading out hands and feet. — [from Shev. 16b]

Just as in the dream of the sheaves some 20 plus years before.

7. And Joseph saw his brothers, and he recognized them, but he made himself a stranger to them, and he spoke to them harshly, and he said to them, "Where do you come from?" And they said, "From the land of Canaan to purchase food."

but he made himself a stranger: He behaved toward them like a stranger verbally, by speaking harshly. — [from Gen. Rabbah 91:6, Tan. Mikeitz 8]

He realized that they had long ago forgotten his voice or perhaps his voice was that of a youth and a deeper manly voice and with his head shaved, no beard or peyos he certainly did not look the way the family looked at all.

8. Now Joseph recognized his brothers, but they did not recognize him.

Now Joseph recognized, etc.: Because he had left them [when they were already] full-bearded. — [from Yeb. 88a, Keth. 27b, B.M. 39b, Gen. Rabbah 91:7, Targum Jonathan] but they did not recognize him: Because when he left them, he was not full-bearded, and now they found him full-bearded. The Aggadic Midrash states:“And Joseph recognized his brothers” -when they were delivered into his hands, he recognized that they were his brothers, and he had compassion on them. But they did not recognize him when he fell into their hands, to behave toward him with brotherhood. — [from Yeb. 88a, Keth. 27b, B.M. 39b, Gen. Rabbah 91:7, Targum Jonathan]

I prefer my version that he had no beard based on the Heiroglyphics of Egypt which the writers of the Aggada did not have photos of nor had they seen them in the Metropolitan Museum of Art or Lourve.

9. And Joseph remembered the dreams that he had dreamed about them, and he said to them, "You are spies; you have come to see the nakedness of the land."

Even he had forgotten his dreams like the one I had in 1966 of NY with a thick cloud of smoke covering the city and it was not until Sept. 11, 2001 that such a cloud appeared but he did recall as did I. I cannot explain how I know in my gut that a dream is of the future but a nonsense dream or one based on yesterday’s events I forget almost immediately.

that he had dreamed about them: Heb. לָהֶם, lit., to them, [but here it means] about them (Targum Jonathan). He knew that they (his dreams) had been fulfilled, for they (his brothers) had prostrated themselves to him. — [from Zohar, vol. 1, p. 199b]

the nakedness of the land: Heb. עֶרְוַת הָאָרֶץ, the exposure of the land, from where it can be easily conquered, similar to“he exposed (הֶעֱרָה) her fountain” (Lev. 20:18), and like“naked and bare (וְעֶרְיָה)” (Ezek. 16:7), and likewise, every [expression of] עֶרְוָה in the Scriptures is an expression of exposure. Onkelos, [however,] rendered: בִּדְקָא דְּאַרְעָא, as equivalent to הַבָּיִת בֶּדֶק (II Kings 12:6),“ the weakness of the house,” but he was not precise in explaining it according to the language of the verse.

10. And they said to him, "No, my master, your servants have come to buy food.

No, my master: Do not say that, but your servants have come to buy food.

This was the first time that Yisrael as a Nation was confronted and it would be good preparation for future confrontations in the course of history for Zaphenath Pa'neach although he looked and acted as a Goy he secretly was a brother in disquize something like the Santa Claus Jew with Tephillin above.

11. We are all sons of one man. We are honest. Your servants were never spies."

We are all sons of one man: The Holy Spirit flickered within them, and they included him with them, for he too was the son of their father. — [from Gen. Rabbah 91:7] honest: Heb. כֵּנִים, truthful, like“You have spoken truthfully (כֵּן)” (Exod. 10: 29);“the daughters of Zelophehad speak truthfully (כֵּן)” (Num. 27:7);“[their haughtiness] and their conception are improper (לֹא כֵן) , [as are] their branches” (Isa. 16:6). - [from Targum Onkelos]

12. But he said to them, "No! But you have come to see the nakedness of the land."

But you have come to see the nakedness of the land: For you have entered by way of the ten gates of the city. Why did you not enter [together] through one gate?- [from Gen. Rabbah 91:7; Tan. Buber, Mikeitz 17]

Yosef’s servants viewed him as a good man with foresight so there must have been something that he saw in these strangers that they could not so even if they had the idea to question him, they would only question his reason and he just said the reason why he suspected them. After all it is not impossible that delegations of people had come from such and such a town or area to Yosef but there never was ten men together claiming to be one family. This would make even the most questioning observer think that Yosef was very-very wise and not even ask for the advice on how to spot such people in the future.

13. And they said, "We, your servants, are twelve brothers, the sons of one man in the land of Canaan, and behold, the youngest is with our father today, and one is gone."

And they said, “We, your servants…”: And for that one who is gone, we scattered in the city to seek him. — [from Tan. Buber, Mikeitz 17]

14. And Joseph said to them, "This is just what I have spoken to you, saying, 'You are spies.'

This is just what I have spoken: The thing that I have spoken, namely, that you are spies, is true and correct. This is according to its simple interpretation. Its midrashic interpretation is, however: He said to them, “And if you find him (Joseph), and they (his owners) demand a large ransom from you, will you ransom him?” “Yes,” they replied. He said to them, “And if they say that they will not return him for any money, what will you do?” They said, “For this we have come, to kill or be killed.” He said to them,“That is [exactly] what I said to you; you have come to slay the people of the city. I divine with my cup that two of you destroyed the large city of Shechem.” - [from Gen. Rabbah 91:7, Tan. Mikeitz 8]

The first interpretation is based on Yosef’s all powerful self that nobody would dare question his reasoning whatever he said was fact. This if he stated the wrong time or season nobody would dare say but I thought it was… The second interpretation of Rashi is a big Chiddush (new concept).

15. With this you shall be tested: By Pharaoh's life, you shall not leave this place unless your youngest brother comes here.

By Pharaoh’s life: If Pharaoh will live. When he swore falsely, he swore by Pharaoh’s life. — [from Gen. Rabbah 91:7, Tan. Buber, Mikeitz 17] you shall not leave this place: Heb. מִזֶה, lit., from this, from this place. — [from Targum Onkelos]

Just as Pharaoh the god is nothing so is my vow but the simple meaning was scary as they thought that he was an Egyptian.

16. Send one of you and let him fetch your brother, and you will be imprisoned so that your words will be tested whether truth is with you, and if not, as Pharaoh lives, you are spies!"

whether truth is with you: Heb. הַאמֶת, if the truth is with you. The “hey” is vowelized with a“pattach,” which is equivalent to an expression of wonderment. — [from Targum Onkelos]. And if you do not bring him, [I swear] by Pharaoh’s life, that you are spies.

17. And he put them in prison for three days.

prison: Heb. מִשְׁמָר, lit., watch, [meaning] the prison. — [from Targum Onkelos]

This appears to me the time that Yosef spent in the pit but on a simple thought it was the original three days that Yosef should have been jailed for the incident with Mrs. Potiphar.

18. On the third day, Joseph said to them: "Do this and live I fear God.

He makes as if something happened like in the night with Pharaoh and Sarah, Avimelech and Rivka or in their own time with Lavan and Yacov so they could accept this.

19. If you are honest, your one brother will be confined in your prison, and you, go bring the grain for the hunger of your households.

in your prison: In which you are now imprisoned. and you, go bring: to your father’s house. the grain for the hunger of your households: What you have purchased for the hunger of the members of your households. — [from Targum Jonathan ben Uzziel].

20. And bring your youngest brother to me, so that your words may be verified, and you will not die." And they did so.

so that your words may be verified: Heb. וְיֵאָמְנוּ, let them be confirmed and fulfilled, like“Amen, amen (אָמֵן)” (Num. 5:22), and like“may Your word now be verified (יֵאָמֵן)” (I Kings 8:26).

21. And they said to one another, "Indeed, we are guilty for our brother, that we witnessed the distress of his soul when he begged us, and we did not listen. That is why this trouble has come upon us."

Indeed: Heb. אִבָל, as the Targum renders: בָּקוּשְׁטָא, in truth. I [also] saw in Genesis Rabbah (91:8): It is the language of the Southerners; אִבָל means בְּרַם, in truth.

has come upon us: Heb. בָּאָה. Its accent is on the“beth,” because it is in the past tense, [meaning] that it has already come, and the Targum is אָתַת לָנָא [which is the past tense in Aramaic].

They have reached the point of Tshuvah which was Yosef’s original intent and they do not know that he is able to understand them.

22. And Reuben answered them, saying, "Didn't I tell you, saying, 'Do not sin against the lad,' but you did not listen? Behold, his blood, too, is being demanded!"

his blood, too, is being demanded: The use of the word אֶת or the word גַם denotes inclusion. In this case it means“his blood and also the blood of his aged father.” - [from Gen. Rabbah 91:8]

23. They did not know that Joseph understood, for the interpreter was between them.

They did not know that Joseph understood: Heb. שֹׁמֵעַ, understood their language, and they were speaking in this manner in his presence. — [from Tanchuma Buber Vayigash 7]

for the interpreter was between them: For whenever they spoke with him, the interpreter, who knew both Hebrew and Egyptian, was between them, and he would interpret their words for Joseph and Joseph’s words for them. Therefore, they thought that Joseph did not understand Hebrew. — [from Targum Onkelos]

the interpreter: This was his son Manasseh. — [from Gen. Rabbah 91:8, Targum Jonathan, Targum Yerushalmi]

I am sure that somewhere the Sages had a tradition of some sort but from whom as it defies logic.For me this does not appear to be the case despite the thoughts of our Sages of Blessed memory – I will stick myself out on a limb fighting the tradition but Yosef was 30 when he stood before Pharaoh afterwhich he married and at least 9 months passed. The famine occurred at the end of the 7 years of good harvest. This makes Menashe 6 years old give or take some time. Even if the brothers came after the first year of famine the child would have been 7 years old. Translators for royal types would be more adult in nature to have risen to such a high status. Furthermore, the brothers were not idiots if they saw a child translator speaking Hebrew, they would consider him a Hebrew Slave and associate him with Yosef but a translator around the age of Yosef aka over 17 years old some 20 years ago would be beyond suspect as a child of Yosef.

24. And he turned away from them and wept, then returned to them and spoke to them; and he took Simeon from among them and imprisoned him before their eyes.

And he turned away from them: Heb. וַיִסֹב. He distanced himself from them so that they would not see him weeping.

and wept: Because he heard that they were remorseful. — [from Bereishith Rabbathi , p. 204]

Simeon: He [was the one who] had cast him into the pit. It was he who said to Levi,“Behold, that dreamer is coming” (Gen. 37:19). Another explanation: Joseph intended to separate him from Levi, lest the two of them take counsel to assassinate him.

and imprisoned him before their eyes: He imprisoned him only before their eyes, but as soon as they left, he released him and gave him food and drink. — [from Gen. Rabbah 91:8]

Even Rashi does not buy the Medrash that says and he bathed him because that is too much of a story for posting as it defines a nature of a king to wash a suspected spy.

25. And Joseph commanded, and they filled their vessels with grain, and [he commanded] to return their money into each one's sack, and to give them provisions for the journey, and he did so for them.

26. And they loaded their grain upon their donkeys, and they went away from there.

27. The one opened his sack to give fodder to his donkey at the lodging place, and he saw his money there it was, in the mouth of his sack.

The one opened: That was Levi, who was left alone, without Simeon, his companion. — [from Gen. Rabbah]

at the lodging place: Heb.בַּמָלוֹן. In the place where they lodged at night.

his sack: Heb. אַמְתַּחְתּוֹ. That is a sack.

Now we are so deep in trouble what will be of us and Shimon?

28. And he said to his brothers, "My money has been returned, and indeed, here it is in my sack! " Their hearts sank, and trembling, they turned to one another, saying, "What is this that God has done to us?"

and indeed, here it is in my sack: The money is in it with the grain.

What is this that God has done to us: to bring us to this accusation, for it (the money) was not returned except to accuse us falsely. \

We are literally up the creek without a paddle as if we try to return we may end up in jail along with Shimon and what will be then of our wives and young ones.

The story is told and time passes and they begin to be low on supplies. 36. And their father Jacob said to them, "You have bereaved me-Joseph is gone, and Simeon is gone, and you want to take Benjamin! All these troubles have come upon me."

You have bereaved me: [This] teaches [us] that he suspected them-perhaps they had killed him (Simeon) or sold him like Joseph. [Gen. Rabbah 91:9]

You have bereaved: Heb. שִׁכַּלְתֶּם Anyone who has lost his children is called שַׁכּוּל.

He appears according to the Pshat not to suspect them but he has in his mind lost one child and one is in prison and now the last hope of his beloved Rachel is going to be taken from him! He simply is afraid for Benyamin as he is the child of his old age.

37. And Reuben spoke to his father, saying, "You may put my two sons to death if I don't bring him (Benjamin) to you. Put him into my hand[s] and I will return him to you."

38. But he (Jacob) said, "My son shall not go down with you, because his brother is dead, and he alone is left, and if misfortune befalls him on the way you are going, you will bring down my gray head in sorrow to the grave."

My son shall not go down with you: He did not accept Reuben’s offer. He said,“This firstborn is a fool. He offers to kill his sons. Are they his sons and not my sons?” - [from Gen. Rabbah 91:9]

A general rule is that the children of children are considered like ones children.

43:1. But the hunger was severe in the land.

2. And it came to pass, when they finished eating the grain that they had brought from Egypt, that their father said to them, "Go back [and] buy us a little food."

when they finished eating: Judah had said to them, “Wait for the old man until there is no more bread left in the house.” - [from Tanchuma Mikeitz 8, Gen. Rabbah 91:6]

when they finished.: [Onkelos renders:] כַּד שֵׁצִיאוּ, when they stopped. (The one who renders: כַּד סַפִּיקוּ is in error.“When the camels had finished drinking” (Gen. 24:22) is rendered: כַּד סַפִּיקוּ, which means “when they had drunk their fill,” [for] that was the end of their drinking. This instance of “when they had finished eating,” however, means“when the food was depleted,” and we render: כַּד שֵׁצִיאוּ

3. But Judah spoke to him, saying, "The man warned us repeatedly, saying, 'You shall not see my face if your brother is not with you.'

warned us repeatedly: Heb. הָעֵד הֵעִד, an expression of warning, since a warning is usually given in the presence of witnesses (עֵדִים) . Similarly, “I warned (הַעִדֹתִי) your forefathers” (Jer. 11:7);“Go down, warn (הָעֵד) the people” (Exod. 19:21).

‘You shall not see my face if your brother is not with you.’: Heb. בִּלְתִּי, lit., without. You shall not see me without your brother [being] with you. Onkelos, however, renders: except when your brother is with you. He explained the verse according to its context, but he was not precise in translating it in accordance with the language of the verse.

4. If you send our brother with us, we will go down and buy food for you.

5. But if you do not send [him], we will not go down, because the man said to us, 'You shall not see my face if your brother is not with you.' "

6. And Israel said, "Why have you harmed me, by telling the man that you have another brother?"

7. They said, "The man asked about us and about our family, saying, 'Is your father still alive? Do you have a brother?' And we told him according to these words. Could we have known that he would say, 'Bring your brother down'?"

about us and about our family: Heb. וּלְמוֹלַדְתֵּנוּ, about our lineage (Targum Jonathan). Midrashically, [it is explained:] Even the matters (עִנְיָנֵי) of our cradles he revealed to us. — [from Gen. Rabbah 91:10]

And we told him: that we have a father and a brother.

according to these words: According to his questions that he asked, we were compelled to answer.

that he would say: Heb. כִּי יֹאמַר. [This is equivalent to] אִשֶׁר יֹאמַר, that he would say. כִּי is used as an expression for אִם, and אִם is used as an expression for אִשֶׁר, that. Hence, this is one of its four usages, for this [כִּי] is like אִם, as“until (עַד אִם) I have spoken my words” (24:33). - [after targumim]

8. And Judah said to Israel, his father, "Send the lad with me, and we will get up and go, and we will live and not die, both we and you and also our young children.

and we will live: The Holy Spirit flickered within him. Through this trip, your spirit will be revived, as it is said:“and the spirit of their father Jacob was revived” (Gen. 45:27).

and not die: of hunger. As for Benjamin, we are not sure whether he will be seized or he will not be seized, but all of us will [certainly] die of hunger if we do not go. It would be better to leave the doubtful situation and seize the [situation that is] certain. — [from Tanchuma Mikeitz 8]

For Yeduda had used logic against his very stubborn father that they all would eventually die of starvation which would include Benyamin and his children.

9. I will guarantee him; from my hand you can demand him. If I do not bring him to you and stand him up before you, I will have sinned against you forever.

and stand him up before you: That I will not bring him to you dead, but alive.

I will have sinned against you forever: For the world to come. - [from Gen. Rabbah 91:10]

Yehuda will do all that is within his power even to Misiras Nefesh (sacrificing his own life) to bring back Benyamin! Even at the cost of giving up his portion in the world to come and he was very Frum as Yacov sent him ahead to Mitzrayim to open up a Yeshiva in Goshen for teaching the next generations Torah when Yacov moved into Egypt.

10. For had we not tarried, by now we would have already returned twice."

had we not tarried: because of you, we would have [already] returned with Simeon, and you would not have suffered all these days.

This is also an appeal to Yacov’s fatherly conscience regarding that Shimon is there and also a son of his like Benyamin and Yacov wants to be buried in the Machpelah next to Shimon’s mother, Leah – what will she say to him in the next world for abandoning her son?

11. So Israel, their father, said to them, "If so, then do this: take some of the choice products of the land in your vessels, a little balm and a little honey, wax and lotus, pistachios and almonds.

then: Heb. אֵפוֹא. This is a redundant word, used for stylistic purposes in the Hebrew. If [it is] so, [that] I will be compelled to do [this]-that I will [have to] send him with you-I will have to search and seek where [is the place that we can say,]“Here is (אַיֵּה פֹה) a solution as well as advice to give you, and [therefore] I say, ‘Do this.’”

some of the choice products of the land: Heb. מִזִמְּרַת הָאָרֶץ lit., from the song of the land. Targumim render: מִדִּמְשַׁבָּח בְּאַרְעָא,“from what is praised in the land,” about which everyone sings, [rejoicing] that it came into the world.

wax: Heb. נְכֹאת, wax. — [from Gen. Rabbah 91:11, Targum Onkelos] Cf. Rashi above on 37:25.

pistachios: Heb. בָּטְנִים I do not know what they are. In the alphabetized dictionary of Rabbi Machir, I saw [that they are] pistachios, but I believe that they are אִפַרְסְקִים (mentioned in the Mishnah, Kilayim 1:4, and the Talmud, Shabbath 45a).

Even though this man is kingly in stature and rich by nature still these items are of value and he can appreciate these tokens from us.

12. And take double the money in your hand[s], and the money that was returned in the mouth of your sacks you shall return in your hand[s], perhaps it was an error.

And…double the money: Twice as much as the first.

take…in your hand[s]: to purchase food, perhaps the price has risen.

perhaps it was an error: Perhaps the one appointed over the house inadvertently forgot it.

13. And take your brother, and get up, go back to the man.

14. And may the Almighty God grant you compassion before the man, and he will release to you your other brother and Benjamin, and as for me as I am bereaved, I am bereaved."

And may the Almighty God: From now on, you lack nothing but prayer. Behold I am praying for you. — [from Gen. Rabbah 91:11]

the Almighty God: Heb. א-ל שַׁדָּי, Whose grant of mercy is sufficient (שֶׁדַי) , and Who has sufficient power to grant, May He grant you compassion. This is its simple meaning (Zohar , vol. 2, p. 257a). Its midrashic interpretation, however, is: May He Who said to His world,“Enough!” (שֶׁאָמַר דָּי) say to my troubles,“Enough!” for I have not enjoyed tranquility since my youth. [I endured] the trouble of Laban (who tricked me and pursued me with the desire of killing me), the trouble of Esau (who wanted to kill me), the trouble of Rachel (who died in childbirth), the trouble of Dinah (who was violated and kidnapped by Shechem), the trouble of Joseph (who disappeared), the trouble of Simeon (who is being detained by the ruler of Egypt), and the trouble of Benjamin (whom he demands that I send to him) (Tanchuma Mikeitz 10).

and he will release to you: Heb. וְשִׁלַח. He will release to you, as the Targum renders, [meaning that] he will release him from his bonds, an expression similar to“he shall let him out to freedom (לַחָפְשִׁי יְשַׁלְחֶנוּ)” (Exod. 21:26). It is, however, inappropriate to translate it as an expression of sending away because they were going there to him.

your…brother: This is Simeon.

other: The Holy Spirit [of prophecy] was cast into him to include Joseph. - [from Avoth d’Rabbi Nathan,]

and as for me: Until you return, I will be bereaved out of doubt.

as I am bereaved: of Joseph and Simeon.

I am bereaved: of Benjamin.

15. So the men took this gift, and they took double the money in their hand[s] and Benjamin, and they got up and went down to Egypt and stood before Joseph.

and Benjamin: The Targum renders: וּדְבָרוּ יַת בִּנְיָמִן, and they led Benjamin away. [I.e., Onkelos was not satisfied with the verb נְסִיבוּ, they took, but added another verb, וּדְבָרוּ, and they led away. [That is] because [the expressions for] taking money and taking a person are not the same in Aramaic. Regarding a thing“taken in the hand,” we translate וּנְסִיב, but something taken by persuasion, we translate וּדְבָר.

16. [When] Joseph saw Benjamin with them, he said to the overseer of his house, "Bring the men into the house and [give orders] to slaughter an animal and to prepare, for the men will eat with me at lunch."

and [give orders] to slaughter an animal and to prepare: Heb. וּטְבֹח טֶבַח וְהָכֵן, like וְלִטְבֹּח טֶבַח וּלְהָכֵן, and טְבֹחַ is not the imperative, for [if so,] he would have said וּטְבַח

at lunch: Heb. בָּצָּהֲרָיִם This is translated [by the targumim] as בְּשֵׁירוּתָא, an Aramaic term denoting the first meal of the day. In Old French disner, lunch. There are many [examples of this word] in the Talmud:“he threw his meal (שֵׁירוּתֵיהּ) to a dog” (Ta’anith 11b);“he cut [the bread] for the entire meal (שֵׁירוּתָא)” (Ber. 39b), but every [other] translation of צָהֳרַיִם is טִהִרָא.

A note must be made here. 1) It was before Matan Torah and the full laws of Shechita were not in place and the Bnei Noach which the Tribes were at this time have not Kashrus. 2) It could also be a matter of Pekeuach Nefesh for them as Mr. Panaeach might want to kill them for refusing to eat his food.

17. And the man did as Joseph had said, and the man brought the men into Joseph's house.

18. Now the men were frightened because they had been brought into Joseph's house, and they said, "On account of the money that came back in our sacks at first, we are brought, to roll upon us and to fall upon us and to take us as slaves and our donkeys [as well]."

Now the men were frightened: Heb. וַיִירְאוּ It is written with two“yuds,” and is translated וּדְחִילוּ,“were frightened.”

because they had been brought into Joseph’s house: And it was not customary for others who came to purchase grain to lodge in Joseph’s house, but in the inns in the city. So they were frightened that this was [done] only [in order] to put them in prison.

we are brought: into this house.

to roll upon us: Heb. לְהִתְגֹלֵל עָלֵינוּ So that the fabricated accusation regarding the money will roll upon us and fall upon us, [“Rolling” denotes the plot, and“falling” the ultimate attack.] Onkelos, however, rendered וּלְהִתְנַפֵּל עָלֵינוּ as וּלְאִסְתְּקָפָא עִלָנָא, which is an expression denoting“fabricating false accusations,” just as the Targum renders עִלִילֹת דְּבָרִים as“and he makes a false accusation against her” (Deut. 22:14) [with the words] תַּסְקוּפֵי מִלִין He (Onkelos) does not translate it literally to conform to the language of the verse. But לְהִתְגֹלֵל, which he (Onkelos) renders לְאִתְרַבְרְבָא, “to aggrandize himself,” is an expression derived from“the golden bowl (גֻלַת)” (Eccl. 12:6);“And Huzzab the queen (גֻלְתָה) was carried away” (Nahum 2:8), which denotes royalty.

And our donkeys as well – if I am a slave what the heck would I care if somebody took my donkey as it would be of no use to me – rather they did not show compassion to Yosef at the time but now they have compassion for the dumb donkeys for their donkeys did not work on Shabbos and they did not beat or maltreat the animals.

19. So they drew near the man who was over Joseph's house, and they spoke to him at the entrance of the house.

20. And they said, "Please, my lord, we came down at first to purchase food.

Please, my lord: Heb. בִּי, an expression of entreaty and supplication, in Aramaic: בָּיָיא בָּיָיא. Rashi bases this translation on Onkelos.

we came down: Heb. יָרֹד יָרַדְנוּ. This is a degradation for us. We were accustomed to sustaining others, but now we must rely on you. — [from Gen. Rabbah 92:3]

21. And it came to pass when we came to the lodging place that we opened our sacks, and behold! Each man's money was in the mouth of his sack, and we returned it in our hand[s].

22. And we brought down other money in our hand[s] to purchase food. We do not know who put our money into our sacks."

23. And he said, "Peace to you; fear not. Your God and the God of your father gave you a treasure in your sacks; your money came to me." And he brought Simeon out to them.

Your God: In your merit, and if your merit is insufficient, the God of your father, in the merit of your father, gave you a treasure. — [from Gen. Rabbah 92:4 according to Albeck’s edition, Lekach Tov, Sechel Tov]

It was THE G-D of your fathers who returned the money to you and not I – rejoice in HIS blessings.

24. Then the man brought the men (the brothers) into Joseph's house, and he gave [them] water, and they washed their feet, and he gave fodder to their donkeys.

Then the man brought: One bringing in after another bringing in [they were brought inside twice], because they (the brothers) pushed him (the man) outside until they spoke to him at the entrance of the house. As soon as he said to them,“Peace to you,” they followed and entered after him. — [from Gen. Rabbah 92:4]

This was a hint that the man whom they were to meet was from Rivka.

25. And they prepared the gift until Joseph would come at lunchtime; for they heard that there they would eat bread.

And they prepared: Heb. וַיָכִינוּ, they prepared. They adorned it with beautiful vessels. — [from Targum Onkelos]

They had only heard of these things from Avraham’s diners but never really experienced something like this as a guest before!

26. And Joseph came home, and they brought him the gift that was in their hand[s], into the house, and they prostrated themselves to him to the ground.

into the house: From the anteroom into the reception hall.

27. He inquired after their welfare, and he said to them, "Is your elderly father, whom you mentioned, well? Is he still alive?"

28. And they said, "Your servant, our father, is well; he is still alive." And they bowed and prostrated themselves.

And they bowed and prostrated themselves: Because of the greeting [i.e. to acknowledge Joseph’s greeting]. Bowing (קִידָה) means inclining the head (קָדְקֹר). הִשְׁתַּחִוָאָה means prostrating oneself to the ground. — [from Ber. 34b]

Now we shall see what has become of the dreamer of dreams.

29. And he lifted his eyes and saw Benjamin, his brother, the son of his mother, and he said, "Is this your little brother, whom you told me about?" And he said, "May God favor you, my son."

“May God favor you…”: In connection with the other tribes, we heard [them marked by] favor- “with whom God has favored your servant” (Gen. 33:5). Benjamin, however, had not yet been born. Therefore, Joseph blessed him with favor. — [from Gen. Rabbah 92:5]

Benyamin did not bow before Esav but did before Yosef.

30. And Joseph hastened, for his mercy was stirred toward his brother, and he wanted to weep; so he went into the room and wept there.

for his mercy was stirred: He (Joseph) asked him (Benjamin), “Have you a brother from your mother?” He replied, “I had a brother, but I do not know where he is.” “Have you any sons?” He replied, “I have ten.” He asked, “And what are their names?” He replied, “Bela and Becher, etc.” He asked, “What is the significance of these names?” He replied,“All of them are connected to my brother and the troubles that befell him. [My first son was named] Bela because he (my brother) was swallowed up (נִבְלַע) among the nations. [My second son was named] Becher because he (my brother) was the firstborn (בְּכוֹר) of my mother. [My third son was named] Ashbel because God put him (my brother) into captivity (שְׁבָאו ֹאֵל). [My fourth son was named] Gera because he (my brother) was a stranger (נִתְגַּיֵר) in a lodging place. And [my fifth son was named] Na’aman because he (my brother) was very pleasant [to look upon] (נָעִים). [My sixth and seventh sons were named] Ehi and Rosh because he was my brother (אָחִי), and he was my superior (רֹאשִׁי). [My eighth son was named] Muppim because he (my brother) learned from the mouth of (מִפִּי) my father. [My ninth son was named] Huppim because he (my brother) did not see my wedding (חוּפָּתִי), neither did I see his wedding (חוּפָּתוֹ). And [my tenth son was named] Ard because he (my brother) descended (יָרַד) among the nations.” This is as stated in Tractate Sotah (36b). Immediately, his (Joseph’s) mercy was stirred.

was stirred: Heb. נִכְמְרוּ, was heated. In the language of the Mishnah,“on a heating (כֹּמֶר) vessel of olives” (Sotah 74a), and in Aramaic,“because of the heating (מִכְמַר) of the meat” (Pes. 58a), and in the Scriptures,“Our skin is parched (נִכְמָרוּ) because of the heat of hunger” (Lam. 5:10). So is the way of all skin; when it is heated, it shrivels and shrinks. — [from Lam. Rabbah 5:10].

31. And he washed his face and came out, and he restrained himself and said, "Serve the food."

and he restrained himself: Heb. וַיִתְאַפַּק, and he strengthened himself. וַיִתְאַפַּק is an expression of“the strong (אִפִיקֵי) shields” (Job 41:7), [meaning] strength, and similarly,“and loosens the belt of the strong (אִפִיקִים)” (ibid. 12:21).

32. And they set for him separately and for them separately, and for the Egyptians who ate with him separately, because the Egyptians could not eat food with the Hebrews, because it is an abomination to the Egyptians.

because it is an abomination to the Egyptians: It is a hateful thing for the Egyptians to eat with the Hebrews, and Onkelos gave the reason for the matter.

A simplier explanation is that a Sheep had been slaughtered kosher for them and their god was a sheep (See Rashi later on when they are about to go with Yacov before Pharaoh and on Chapter 12 of Shemos about tying up a lamb. Also there was an Agatha Christie Movie that was called “Death on the Nile” and for those who viewed it, one could see the statues of the sheep in the ruins of one of their Temples.)

33. They sat before him, the firstborn according to his age, and the youngest according to his youth, and the men looked at each other in astonishment.

the firstborn according to his age: He knocked his goblet and announced, “Reuben, Simeon, Levi, Judah, Issachar, and Zebulun, sons of one mother, sit in this order, which is the order of your births,” and so [did he order] all of them. When he reached Benjamin, he said,“This one has no mother, and I have no mother. Let him sit beside me.” - [from Gen. Rabbah 93:7]

The brothers were sure that he used some form of magic or divination to sit them down like this and know that Benyamin had no mother for he was a harsh Egyptian and did not have the Chessed of Avraham but he feared G-D but yet it was not the fervor of the Pachad of Yitzchak but perhaps that of Lavan and accusing them of being spies was not the Emmes of Yacov. The simply never suspected that in his blood were these qualities.

34. And he had portions brought to them from before him, and Benjamin's portion was five times as large as the portions of any of them, and they drank and became intoxicated with him.

portions: Heb. מַשְׂאֹת, meaning portions. — [from Targum Onkelos]

five times as large: His portion with his brothers, Joseph’s portion, and those of Asenath, Manasseh, and Ephraim. — [from Gen. Rabbah 92:5, Targum Jonathan]

and they drank and became intoxicated with him: Since the day that they had sold him, neither they nor he had drunk wine, but on that day they drank. — [from Gen. Rabbah 92:5]

The were afraid to insult this king and the Gezaira of not drinking non-Jewish Wine did not exist until after the Second Temple was destroyed or there abouts.

44:1. Then he commanded the overseer of his house, saying, "Fill the men's sacks with food, as much as they can carry, and put each man's money into the mouth of his sack.

2. And my goblet, the silver goblet, put into the mouth of the sack of the youngest, and his purchase money." And he did according to Joseph's word, which he had spoken.

goblet: Heb. גְבִיעַ, a tall cup, called maderine (a long, narrow goblet).

The Kiddush Cups you see with a base and a stem.

3. The morning became light, and the men were sent [on their way] they and their donkeys.

4. They had exited the city, but had not gone far when Joseph said to the overseer of his house, "Get up, pursue the men, and when you overtake them, say to them, 'Why have you repaid good with evil?

5. Is not this the one my master drinks from? Why, he even divines with it! You have done evil by the way you have acted.' "

6. He overtook them, and he said these words to them.

7. And they said to him, "Why should my master say such words as these? Far be it from your servants to do a thing like this!

Far be it from your servants: Heb. חָלִילָה, it is profane for us (חוּלִין), an expression of disgrace. The Targum renders: חַס לְעַבְד, may your servants be spared, [i.e.,] may the Holy One, blessed be He, spare us from doing this. [May He never allow us to do such a thing!] There are many such expressions in the Talmud: חַס וְשָׁלוֹם, God forbid.

An honest answer by honest men but why would they not suspect something has their money had returned to them the first time – this Zaphenath Pa'neach was a trickster so are these shepards so simple that they do not see the man had the ways of the world pinned down very well? Did they not know anything from Lavan’s tricks?

8. Behold, the money we found in the mouth of our sacks we returned to you from the land of Canaan; so how could we steal from your master's house silver or gold?

Behold, the money, etc.: This is one of the ten a fortiori conclusions (deductions from minor to major) mentioned in the Torah, and they are all enumerated in Gen. Rabbah (92:7). 10.

A fortiori = kal v’chomer!

9. Whichever one of your servants with whom it is found shall die, and also we will be slaves to my master."

10. And he said, "Now indeed, so it is as you have spoken. [But] the one with whom it is found shall be my slave, and you shall be cleared."

And he said, “Now indeed…”: Indeed, according to the law, it is as you have spoken, that you are all liable in this matter. I.e., [if there are] ten people, [and] in the possession of one a stolen article is found, they are all imprisoned. I will not treat you according to the strict letter of the law, however. [Instead, only] “the one with whom it (the goblet) is found shall be my slave.” - [from Gen. Rabbah 92:7]

Again this is a stupid vow because of a vow like this Rachel passed away and now they would accidently bring death on Rachel’s to their mind only son!

11. So they hastened, and each one lowered his sack to the ground, and each one opened his sack.

12. He searched; he started with the eldest and finished with the youngest, and the goblet was found in Benjamin's sack.

he started with the eldest: so that they would not detect that he knew where it was. — [from Gen. Rabbah 92:8]

13. So they rent their garments, and each one loaded his donkey, and they returned to the city.

and each one loaded his donkey: They were very strong men, and they did not have to assist each other to load [the donkeys]. — [from Midrash Tanchuma, Mikeitz 10]

and they returned to the city: It was [in fact] a [major] metropolis. So why does the Torah say,“to the city,” meaning a city of any size? Because it was of no more importance to them (the brothers) than an average-sized city (village) of ten people as regards [to fighting a] war. — [from Gen. Rabbah 92:8]

14. And Judah and his brothers came to Joseph's house, and he was still there, and they fell before him upon the ground.

and he was still there: for he was waiting for them. — [from Midrash Tanchuma, Mikeitz 10]

15. And Joseph said to them, "What is this deed that you have committed? Don't you know that a person like me practices divination?"

Don’t you know that a person like me practices divination?: Don’t you know that a person as esteemed as I knows how to test and ascertain through knowledge, reason, and discernment that you stole the goblet?- [from Targum Onkelos]

You are the son of the famed Teraphin thief, I should have known immediately!

16. And Judah said, "What shall we say to my master? What shall we speak, and how shall we exonerate ourselves? God has found your servants' iniquity both we and the one in whose possession the goblet has been found."

God has found: We know that we have not sinned, but this has co

me from the Omnipresent to bring this upon us. The Creditor has found a place to collect His debt. — [from Gen. Rabbah 92:9]

and how shall we exonerate ourselves: Heb. נִצְטַדָּק, an expression of justice (צֶדֶק) . Similarly, every word whose radical begins with a “zaddi,” and is to be used in the form of “hithpa’el” or “nithpa’el” (the reflexive voice), a “teth” is substituted for the “tav” [of the “hithpa’el”] and it is not placed before the first letter of the radical but in the middle of the radical letters. E.g.,“shall we exonerate ourselves (נִצְטַדָּק),” from the root צדק, justice;“was drenched (יִצְטַבַּע)” (Dan. 4:30), from the root צבע, to drench;“and disguised as ambassadors (וַיִצְטַיָרוּ)” (Josh. 9:4), from the root of“a faithful emissary (צִיר)” (Prov. 13:17);“we took…for our provision (הִצְטַיַדְנוּ)” (Josh. 9:12) from the root of“provisions (צֵידָה) for the way” (Gen. 42:25). [In cont-rast, in the case of] a word whose radical begins with a “sammech” or “sin,” when it is used in the “hith-pa’el,” [it is] a “tav” [that] separates the letters of the radical, e.g.,“and the grasshopper will drag itself along (וְיִסְתַּבֵּל)” (Eccl. 12:5), from the root kcx;“I looked (מִסְתַּכֵּל) at these horns” (Dan. 7: 8), from the root סכל“And the statutes of Omri shall be observed (וְיִשְׁתַּמֵר)” (Micah 6:16), from the root שׁמר“and he who turns away from evil is considered mad (מִשְׁתּוֹלֵל)” (Isa. 59: 15), from the root of“He leads counselors away with madness (שׁוֹלָל)” (Job 12:17);“tread (מִסְתּוֹלֵל) upon My people” (Exod. 9:17), from the root of“a way that is not trodden (סְלוּלָה)” (Jer. 18:15).

17. But he said, "Far be it from me to do this! The man in whose possession the goblet was found he shall be my slave, but as for you go up in peace to your father."

By this I shall see if the brothers have really repented of selling me and will plead for Benyamin or if they are the same as they were 22 years ago and have not really learned their lesson! The cliff hanger here is what is going to happen next – for even though we read this last year at this time, we have took at the Parsha the way that a child in pre-Kindedrgarten looks at the story to understand the full meaning.

The story of Chanucha can be found starting page 4 @
A fellow named Ralph sent me and a few others concern about growing anti-Semitism and I mentioned that Israelis in FL were talking about coming home soon as even though their business is still good the anti-Semitism is growing.Jacques wrote:
Ralph, Rabbi Pauli,
My mom survived Aushwitz, she is from a town named rezavliya - in the transylvania region, and her opinion for the past several years is identical to yours.!! Her fears are that we in New York are in the same pattern as that of the Jews in Europe- self hating liberals, fascists, Marxist, and an administration that "wants to give your shirt off your back" when it feels like it. The idea of antisemitism is alive and well and akin to Europe in those days because of a failing economy, and because they needed to blame someone or some group of people that were cohesive, and who were leaders, bankers, teachers, artists, scientists, storekeepers, doctors, advocates ( lawyers), public servants, shoemaker, goldsmiths, and so much more!!!, so we Jews were blamed because we were fearful of Hashem, and ran our lives with vigor, and that is similar to what we see today in the United States, an economy that is in turmoil, and a President that supports the Occupy Wall Street group, - that practices hatred spewed at JEWS, at establishment, and at themselves - yet the media finds this group as "mainstream" when they are not a large amount of people at all, the media gives rise to a pathetic group of people that dedicate in public, have sexual relations in tents in public, perform violent act of crime, rape, murder, have no mission other than to disrupt, and when the President of this country can allow this group to assemble illegaly, it speaks volumes as to our President that Indeed is a follower of Marxist theory, and raises concerns about his idea of what this free country should be!!!
We as Jews are watching a replay of "preholocaust" behavior towards Jews. The anti Israel theme that emanates from President Obama, and Hillary Clinton, in order for them to move their agenda of giving up land for peace to a Terrorist Organization named Hamas, that hides behind an idea that they represent a people that want a country - and that country is Israel-and they need to call it "Palestine- because the British called Israel Palestine when they illegally occupied it in the 1930s, and no where in the Torah can one find this name used by the british!!!
So it is now a different time for the Jews- yet the blame and hate has not changed- it has grown to hate us to the point whereby the world wants to extinguish us again- they want us out of all countries, and they want us out of our land of Israel- the same Israel that the United nations voted and awarded the Jews the land of Israel!!! The essential message this time is that they want to EXTINGUISH the Jewish people from this earth. This time around will be different- because we ALL belong in Israel, and nowhere else!! If we are all there than we can survive a war, and more! This President Obama will fail miserably with his plan to bow down to the Arab spring, and it will fail.
Today, Kislev 26 in Jewish History: In 1763, the Touro Synagogue was dedicated in Newport, Rhode Island. It is the oldest existing synagogue in the United States, founded by Spanish Portuguese families who came from Curacao, in the West Indies. The magnificent synagogue is built of brick imported from England, and stands at an acute angle to the street -- so that the Holy Ark faces toward Jerusalem. The synagogue is named after Abraham Touro, who left money in his will for the ongoing care of the synagogue. George Washington had issued a famous letter to the congregation promising religious freedom, and in 1982 the United States Postal Service issued a stamp featuring Touro Synagogue, to coincide with the 250th anniversary of Washington's birth. He was once of the financiers of the American Revolution but he never got reimbursed. - Elizabeth

Halacha from Danny Schoemann

The Chanukah Menorah has to be lit in the correct place. If the need arises, one can then move it. If the Menorah was lit too high, too low or in a location where the wind will extinguish it, and was subsequently moved, one has not fulfilled one's obligation. One needs to extinguish it and light it again, but without the Brachot. The lights on the Chanukah Menorah must be at least 3 Tefachim (24 cm. - 10") above the floor. The Chanukah Menorah must be no higher than 20 Amos (10 m. - 33 ft. ) from the floor. Each night of Chanukah one adds an extra light, starting at 1 and ending at 8. Besides for the nightly number, the custom is to add an extra candle each night - known as the Shamash. This is ensuring that one doesn't accidentally use the light from the actual Chanukah lights, which is forbidden. After the Chanukah Menora has been burning for half an hour after nightfall, one may derive benefit from the lights of the Chanukah Menora. Source: Kitzur Shulchan Aruch 139:8, 13, 14
A Chanukah Menorah must be lit such that it could burn for the required half hour. If it didn't have enough oil, or the location was windy, then one has not fulfilled the Mitzva, and one must fix the problem and light them again. No Bracha is said the second time. If it was not a windy place, and it unexpectedly blew out, the Mitzva has been fulfilled, though the Minhag is to light it again. One cannot light one candle from another; one needs to use the Shamash or another source of fire. Source: Kitzur Shulchan Aruch 139:1
Picking fruit or flowers that are growing in a flowerpot is forbidden on Shabbat; they are no different to plants growing in the ground. Moving a flowerpot from the floor to an elevated surface is forbidden on Shabbat, since the plant draws nourishment from the floor, and this would be similar to uprooting it, which is forbidden. Similarly, moving a flowerpot from a table or other surface to the floor would be similar to planting which is forbidden on Shabbat. The above applies to flowerpot made of any material, and irrespective of whether or not it has a hole on the bottom. Source: Kitzur Shulchan Aruch 80:61

A Yoram Ettinger Article condensed from Dec. 8th in Yisrael HaYom thanks to Gail Winston: In 1898, the leading Jewish demographer/historian, Shimon Dubnov, referred to Theodore Herzl, the father of modern day Zionism, as “a messianic wishful-thinker.” Dubnov projected a 500,000 Jewish population in the land of Israel by the year 2000 – an insignificant minority. He was off by more than 5 million Jews. In 1948, the founder of Israel’s Central Bureau of Statistics, and the mentor of today’s prophets of demographic doom, Prof. Roberto Bacchi, projected a 2.3 million Jewish minority of 33% in 2001. He was off by 3.5 million Jews.

Since 1967, Israel’s demographers of doom have contended that Jews are doomed to become a minority west of the Jordan River. They prescribe the panacea to the demographic threat: conceding geography (Judea and Samaria) in order to secure demography. In defiance of these demographic projections, over six million Jews constitute a 66% majority in the combined area of pre-1967 Israel, Judea and Samaria. The number of Judea & Samaria Arabs has been inflated by one million (including overseas residents, double-counting Jerusalem Arabs, inflating birth numbers, etc.) since the arrival of one million Olim from the USSR.

Demographic facts conclude that anyone suggesting that Jews are doomed to become a minority west of the Jordan River is either dramatically mistaken or outrageously misleading.

Policy-makers should base policy upon facts and not upon refuted numbers!

The Israeli left hates the religious and the settlers but the real threat to them comes from the ultra-Orthodox which if the birth rate keeps up in less than 100 years will be the majority here:,7340,L-4162362,00.html

This would end a lot of permiscuity as a man would have to commit and women would not be Hefker.

In 2011, the IDF proudly welcomed its first-ever female major general, Orna Barbivai, who was promoted as commander of the Manpower Directorate. She holds the IDF’s second-highest rank, reporting directly to Lt. Gen. Benny Gantz, IDF chief of staff. (IDF)
Inyanay Diyoma
Terror Plot:
Iran and Nukes:
Israel and Iran:
My bet is that Israel may do it all alone but it is good practice for the distance.
Milchem Jihad Dept.
Ahmed… and Hitler:
Jews throw shoes at a photo of Obama in Tel Aviv:
ED-OP in lieu of the Israeli left wanting to shoot settlers BUT NOT ARAB STONE THROWERS:,7340,L-4162805,00.html
Israel’s stand on Dafur has gained us a new friend:,7340,L-4164171,00.html

Barry Chamish wrote me this and I have no way of verifying this but since he does stinky enough things it is possible: "Another key Obama staffer is...his chief strategist David Axelrod...Axelrod sat on the finance committee of St. Sabina, the Chicago Parish led by controversial priest Michael Pfleger...As a state legislator Obama directed at least $225,000 toward social programs at Pfleger's church."

Ill will news:

Iran and the bomb:

Animals of the so-called Arab Spring:

Expose: Europes's Judenrein Universities

It is nice to know that we are ready but wish we did not have to be but still many with no shelter:,7340,L-4164526,00.html

Welcome to the law of Cap and Trade without passing congress expect the electric grids in the USA to collapse soon causing a Defense and Economical crisis:


Billings Montana does not tolerate anti-Semitism

One of two Molotov Cocktails thrown the same night:,7340,L-4164609,00.html

US Senate produces a useless Bill:

Muslims Drive out Christians from PA Territories;

What everybody should know about Ron Paul

Our northern front:,7340,L-4165097,00.html

Iranian Nuke on the way:

The reason why people are not marrying today:

Haaretz Journalist Fears ‘Settler Takeover’ by Tzvi Ben Gedalya Arutz Sheva 7

Forwarded with major comments by Gail Winston, Mid East Analyst & Commentator

Perhaps Gideon Levy should fear the settlers. At least they have courage. He only has Fear. Levy thinks the settlers are hostile? The only one hostile in this sad essay is Levy.Levy doesn’t seem to own a conscience. Does he ever object to Muslim Terrorism against Jews in Israel? I seem to have missed that in his writings. Levy has no sense of pride in the religious Jews who are joining the IDF and rising to the top to defend their/our country. Levy claims the settlers are a minority of only 100,000. I think they are many times that, plus those who support them. And he does give them credit that they are so strong they ‘might’ take over our country of 7 million Jews. Poor Levy is frightened of religious Jews in civilian positions. He claims they shouldn’t be in position to care for our Land, plan our nature sites, rule on our laws or control ‘his’ lifestyle. Obviously, he doesn’t care for our Land, our nature sites or our laws. Which of ‘his’ deviant lifestyles are therefore in jeopardy by Jews who follow Jewish Law? One has to wonder.

He casts the stone: “Every settler has this mark of Cain on their brow.” [I don’t think this is even correct English.] Poor Levy. One must feel sorry for such an obviously alienated creature who is forced to live in our Land which he doesn’t care for, with people who frighten him. Well, I guess he cast the first stone. But, I don’t think he is without sin. Perhaps he lives in a glass house. He may need serious mental help. At the very least, he shouldn’t have a position of writing for a major Israeli newspaper where his hostility and negativity ‘might’ influence other Jews and give them verbal ammunition to attack our brave, pioneering settler men, women and children.


Haaretz Journalist Fears ‘Settler Takeover’ by Tzvi Ben Gedalya

Haaretz’s Gideon Levy, whose articles often even shock some of his left-wing readers, fears a ”hostile takeover” of Israel by “settlers.” Haaretz journalist Gideon Levy, whose articles often even shock some of his left-wing readers, fears a ”hostile takeover” by “settlers” who he says are taking over Israel. He granted that “settlers’ -- meaning Jewish residents of Judea and Samaria as well as parts of Jerusalem he wants to be part of a Palestinian Authority state -- have a legal right to wield influence in Israel. Despite their rights, Levy asserted that “anyone with a conscience and anyone who is worried about the character of the state has a duty to try to stop this hostile takeover." “After the hostile takeover of the West Bank, comes the takeover of the state… by a marginal minority, around 100,000 ideological settlers in all, … trying to gain control of a country with a population of seven million.” He fears they are using an ”occupation” in the IDF, where he charged “their soldiers and officers are already nearly everywhere.”

He apparently was referring to military reports the past few years that approximately one-third of new officers wear a kippa, which left-wing urban Israelis often identify with “national religious” Jews although a vast majority of the national religious community lives outside of Judea and Samaria. Levy is also frightened that the same Jews are making inroads into civilian positions. “It's not enough for them to head the local government councils in the territories -- now they're aiming for seats of power within Israel, so that they can shape its image. After taking the West Bank region of Gush Etzion, now they want the Tel Aviv region of Gush Dan,” he wrote.

Part of the increased influence simply comes from the fact that the national religious birthrate is far above that of the secular community. The apppointment last week of Gush Etzion leader Shaul Goldstein as chairman of the Nature and Parks Authority apparently set off Levy’s fuse. He dreads an even "worse" influence, in his eyes – Noam Sohlberg, a national religious Jew, on the High Court. A recent Haaretz editorial expressed horror at some of his rulings, such as permitting an Israeli who dodged the draft to be stripped of his passport and frequently awarding compensation to the plaintiffs for libel instead of “upholding freedom of the press.”

Levy labeled Sohlberg a “criminal”” because he lives in Alon Shvut, a Jewish community that is part of Gush Etzion, south of Jerusalem. The journalist charged that a third of the community "is on private Palestinian land gained through bald trickery and, later, force or deception,” and that therefore Sohlberg “cannot be a judge in a law-abiding country. Not because of the kippa on his head, but rather because he is a criminal in the eyes of international law and universal justice.”

Since “the settlements are a despicable enterprise based on violence, ultra-nationalism and breaking the law,” Levy apparently thinks their residents should not influence the country. He concluded, “Every settler has this mark of Cain on their brow. Now ask yourselves: Do you really want to live in a country where the heads of this enterprise allocate its lands, plan its nature sites, rule on its laws and are increasingly controlling its lifestyles?” One of the complaints by national religious Jews – as well as many more mainstream traditional-secular Israelis – the past few years is that a left-wing establishment imposes its lifestyle through its long-time positions of power in the media, courts, universities and conglomerates.

Yosef Meir

  • Public Declaration “They shall not hurt nor destroy in all My holy mountain” (Isaiah 11:9)

    Rabbis Denounce Persecution of Jews on the Temple Mount

    We are shocked to learn that Jews, who ascend to the permitted areas of the Temple Mount in accordance with the rulings of their rabbinic authorities, are maltreated by the Israeli Police. It is incomprehensible that the State of Israel, which defines itself as “Jewish and Democratic”, would act most un-Jewish and un-Democratic by implementing policies of harassment and discrimination against Jew’s who ascend the Temple Mount!

    After investigating the claims of those who regularly ascend to the Temple Mount: We find the Israeli Government guilty of implementing and enforcing the following policies that violate both civil and Torah principle!

    Only Jews must wait in a special security line before entering the Mount
    Only Jews must show their ID’s before entering the Mount
    Only Jews are subject to special “ritual item searches” before entering the Mount
    Only Jews are divided into groups when ascending the Mount and are forbidden from walking on the Mount alone
    Only Jews are followed and filmed by both Israeli police and representatives of the Muslim religious authority (aka. WAKF) during their entire stay on the Mount
Ed-OP on massive African Migration to Israel and not Refugees anymore:,7340,L-4165078,00.html
A healthy, happy and wonderful Shabbos to all and a peaceful rest,
Rachamim Pauli