Please remove from the prayer list Aharon ben Rishol and Yacov
David ben Chaya Gittel. Necha or Nesha bas Chava passed away.
Vayeishev Part 2
The relationship between Vayeishev and Mekeitz is easy enough to
find. The former starts out with two dreams and ends with two dreams, while the
later starts out with two dreams and ends with the coming true of the dreams of
Vayeishev.
23 And it came to pass, when Joseph was come unto his brethren, that
they stripped Joseph of his coat, the coat of many colors that was on him; 24 and they took him, and cast him
into the pit--and the pit was empty, there was no water in it. 25 And they sat down to eat bread; and
they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites
came from Gilead, with their camels bearing spicery and balm and ladanum, going
to carry it down to Egypt. … 36
And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's,
the captain of the guard.
Normally the Arabs were carrying crude oil but they just got a
shipment probably via Iraq from the far east of spices so they brought that
instead of oil because there were good profits in that. Yosef therefore went
down to Egypt with comforting smells for he was going to save all from the
famine and make Moshiach ben Yosef in Mitzrayim.
38:1 And it came to pass at that time, that Judah
went down from his brethren, and turned in to a certain Adullamite, whose name
was Hirah.
Now the Torah discussing the making of Moshiach ben David – it
should be noted that the other ten brothers are not dealt with in such details.
2 And Judah saw there a daughter of a certain Canaanite whose name
was Shua; and he took her, and went in unto her. 3 And she conceived, and bore a son; and he called his name Er. 4 And she conceived again, and bore a
son; and she called his name Onan. 5
And she yet again bore a son, and called his name Shelah; and he was at Chezib,
when she bore him. 6 And Judah
took a wife for Er his first-born, and her name was Tamar. 7 And Er, Judah's first-born, was
wicked in the sight of the LORD; and the LORD slew him. 8 And Judah said unto Onan: 'Go in unto thy brother's wife, and
perform the duty of a husband's brother unto her, and raise up seed to thy
brother.' 9 And Onan knew that
the seed would not be his; and it came to pass when he went in unto his
brother's wife, that he spilled it on the ground, lest he should give seed to
his brother. 10 And the thing
which he did was evil in the sight of the LORD; and He slew him also. 11 Then said Judah to Tamar his
daughter-in-law: 'Remain a widow in thy father's house, till Shelah my son be
grown up'; for he said: 'Lest he also die, like his brethren.' And Tamar went
and dwelt in her father's house. 12
And in process of time Shua's daughter, the wife of Judah, died; and Judah was
comforted, and went up unto his sheep-shearers to Timnah, he and his friend
Hirah the Adullamite.
Yehuda gets married to Shua who bears him three sons. Two die
being married to Tamar and Yehuda fears for his youngest son and only one left
from his marriage. Shua dies and Yehuda is still a vibrant middle-aged man
without a wife.
13 And it was told Tamar, saying: 'Behold, thy father-in-law goeth
up to Timnah to shear his sheep.' 14
And she put off from her the garments of her widowhood, and covered herself
with her veil, and wrapped herself, and sat in the entrance of Enaim, which is
by the way to Timnah; for she saw that Shelah was grown up, and she was not
given unto him to wife. 15 When
Judah saw her, he thought her to be a harlot; for she had covered her face.
Rashi is not bothered by this that a man without a wife would go
to harlot, but I am for in our tradition over the years we have perhaps made
the tribes more religious than they actually were. However, I prefer to see
Yehuda as a Tzaddik. Did the righteous Yehuda frequent harlots aka KEDAYSHA
from fertility cults? I certainly hope
not. Rather I believe that HASHEM in HIS plan for Moshiach produced an
irresistible urge in Yehuda and he gave into it.
16 And he turned unto her by the way, and said: 'Come, I pray thee,
let me come in unto thee'; for he knew not that she was his daughter-in-law.
And she said: 'What wilt thou give me, that thou may come in unto me?'
So he turned aside toward her to the road: From
the road he was following, he turned aside to the road where she was. In Old
French, destorner, to turn aside. “Get ready now…”: Prepare
yourself and your mind for this. Every expression of הָבָה signifies
preparation, except where it can be translated as an expression of giving, and
even those instances [of הָבָה] meaning preparation are close to an expression
of giving.
She wants him to give her a child but she
wants a guarantee that she can have proof that it is his.
17 And he said: 'I will send thee a kid of the goats from the
flock.' And she said: 'Wilt thou give me a pledge, till thou send it?' 18 And he said: 'What pledge shall I
give thee?' And she said: 'Thy signet and thy cord, and thy staff that is in
thy hand.' And he gave them to her, and came in unto her, and she conceived by
him.
Your signet, your cloak: Heb. וּפְתִיל
ֶחֹתָמְ [Onkelos renders:] עִזְקָת ָוְשׁוֹשִׁיפָ. Your ring, with which
you seal, and your cloak, with which you cover yourself. and she
conceived his likeness: lit.,“and she conceived to him.” Mighty men
like him, righteous men like him. [From Gen. Rabbah 85:9]
The scepter of Malchos, royal garments and
the king’s ring he has given over to Tamar! He did not keep his pledge but she
is more righteous than him in wanting to build up the seed of the tribe.
19 And she arose, and went away, and put off her veil from her, and
put on the garments of her widowhood. 20
And Judah sent the kid of the goats by the hand of his friend the Adullamite,
to receive the pledge from the woman's hand; but he found her not. 21 Then he asked the men of her place,
saying: 'Where is the harlot, that was at Enaim by the wayside?' And they said:
'There hath been no harlot here.' 22
And he returned to Judah, and said: 'I have not found her; and also the men of
the place said: There has been no harlot here.' 23 And Judah said: 'Let her take it, lest we be put to shame;
behold, I sent this kid, and thou hast not found her.'
Lest we become a laughingstock: If you
seek her further, the matter will become known, and it will be a disgrace, for
what more am I required to do to keep my word?
24 And it came to pass about three months after, that it was told
Judah, saying: 'Tamar thy daughter-in-law hath played the harlot; and moreover,
behold, she is with child by harlotry.' And Judah said: 'Bring her forth, and
let her be burnt.'
She was a descendant of Shem and a priest’s daughter playing the
harlot when married is to be burned.
25 When she was brought forth, she sent to her father-in-law,
saying: 'By the man, whose these are, am I with child'; and she said: 'Discern,
I pray thee, whose are these, the signet, and the cords, and the staff.'
Rather than say Lashon Hara on the man who made her pregnant she
brings forth the evidence of who the man was. I would like to analyze Tamar’s
background and personality. While Yehuda took for himself without the help of
his father or brothers a wife who was probably a good person; for his sons he
only wanted the best a bas Cohain or daughter of Shem or Ever. Tamara was
better than today’s Hollywood best in looks not to mention intelligence which
she uses to fool Yehuda who is an eloquent speaker (Mekeitz to his father and
in Vayigash to the ruler of Egypt) with most likely a very high IQ. She is
shrewd in disguising herself for her plan in order to have children. She is
willing to be burned rather than embarrass Yehuda if he refuses to acknowledge
her deed.
She was taken out: to be
burned [from targumim] and she sent to her father-in-law: She did
not want to embarrass him and say, “From you I am pregnant,” but, “From the man
to whom these belong.” She said, “If he confesses by himself, let him confess,
and if no Please recognize: Heb. הַכֶּר-נָא. נָא is only an expression
of supplication. “Please recognize your Creator and do not destroy three
souls.” [from Sotah 10b, Gen. Rabbah 85:11]t, let them burn me, but I will not
embarrass him.” From this they (our Rabbis) said,“It is better for a person to
be cast into a fiery furnace than to embarrass his fellow in public.” [from
Sotah 10b]
26 And Judah acknowledged them, and said: 'She is more righteous
than I; forasmuch as I gave her not to Shelah my son.' And he knew her again no
more.
The Pshat is that he kept
his distance from her. Rashi brings down to us another possibility that he
never let her go. I prefer the second one to the first for the same of romance.
She must have been righteous if a G-D fearing and Talmud Chacham
Tzaddik like Yehuda declares it so. These are the qualifications that make her
the first in a long line of women who will mother the Moshiach.
But he no longer continued: Heb. וְלֹא-יָסַף.
Some say: he did not continue [to know her] (Targum Onkelos), and others say:
he did not cease (Sotah 10b). (A similar instance is found in connection with
Eldad and Medad (Num. 11:25), [where the verse reads:] וְלֹא יָסָפוּ, they did
not continue, which the Targum renders: וְלֹא פָסְקוּ, they did not cease).
27 And it came to pass in the time of her travail, that, behold,
twins were in her womb. 28 And
it came to pass, when she travailed, that one put out a hand; and the midwife
took and bound upon his hand a scarlet thread, saying: 'This came out first.' 29 And it came to pass, as he drew
back his hand, that, behold his brother came out; and she said: 'Wherefore hast
thou made a breach for thyself?' Therefore his name was called Perez. 30 And afterward came out his brother,
that had the scarlet thread upon his hand; and his name was called Zerah.
At this point the Parsha finishes with the making of Moshiach ben
David and continues on now with the Moshiach ben Yosef.
39: 1 And Joseph
was brought down to Egypt; and Potiphar, an officer of Pharaoh's, the captain
of the guard, an Egyptian, bought him of the hand of the Ishmaelites, that had
brought him down thither.
Now Joseph had been brought down to Egypt: [Scripture]
returns to the previous topic, which it had interrupted in order to juxtapose
the demotion of Judah with the selling of Joseph, to imply that because of him
(Joseph), they (his brothers) demoted him (Judah) from his high position; and
also to juxtapose the incident of Potiphar’s wife with the incident of Tamar,
to tell you that just as that one [the incident of Tamar] was meant for the
sake of heaven, so too this one [the incident of Potiphar’s wife] was meant for
the sake of heaven. For she saw through her astrology that she was destined to
raise children from him (Joseph), but she did not know whether [they would be]
from her or from her daughter. [From Gen. Rabbah 85:2]
With this brazen woman I prefer that she was
just looking for a man as her husband as we shall see was a eunuch. Why do I
call her brazen? For she forcibly acted against Yosef while Tamar covered her
face which was from a semblance of modesty and was only trying to claim what
was in fact rightfully hers. Rape or attempted rape of a man or woman is wrong.
Most of the time, the victim has a horrendous experience and rarely does the
victim give in. I believe in the case of Dina she was giving in and being
placated but I am not sure about this. After all the agreement was that he
circumcise himself and marry her with his promises intact. Not so with Yosef
who saw before himself his saintly father and he disgracing the name of HASHEM
by having relations with a married woman.
2 And the LORD was with Joseph, and he was a prosperous man; and he
was in the house of his master the Egyptian.
We see everything in this Parsha except the dreams coming from
behind the scenes. Even here out right we do not see the active participation
of HASHEM. It is not like what we saw a few weeks again with the miracles outright
during the pillar of defense operation. We see abundant success but it appears
to be natural and not by Chanchaga Nissim (commanding miracles).
3 And his master saw that the LORD was with him, and that the LORD
made all that he did to prosper in his hand. 4 And Joseph found favor in his sight, and he ministered unto him.
And he appointed him overseer over his house, and all that he had he put into
his hand. 5 And it came to pass
from the time that he appointed him overseer in his house, and over all that he
had, that the LORD blessed the Egyptian's house for Joseph's sake; and the
blessing of the LORD was upon all that he had, in the house and in the field. 6 And he left all that he had in
Joseph's hand; and, having him, he knew not aught save the bread which he did
eat. And Joseph was of beautiful form, and fair to look upon. 7 And it came to pass after these
things, that his master's wife cast her eyes upon Joseph; and she said: 'Lie
with me.'
If you ask an Egyptian or perhaps a different Gentile they will
tell you since the woman’s husband was a Eunuch, one cannot judge the woman.
Yosef saw things differently. He saw the image of his holy father in front of
his eyes and held his peace. One commentator said that he resisted her but had
an incident in the night quite by accident.
8 But he refused, and said unto his master's wife: 'Behold, my
master, having me, knows not what is in the house, and he hath put all that he
hath into my hand; 9 he is not
greater in this house than I; neither hath he kept back anything from me but
thee, because thou art his wife. How then can I do this great wickedness, and
sin against God?'
Was this a bit of bragging or just stating facts.
10 And it came to pass, as she spoke to Joseph day by day, that he
hearkened not unto her, to lie by her, or to be with her.
He harkened not unto her but did not speak to the master or
somehow get out of her sight.
11 And it came to pass on a certain day, when he went into the house
to do his work, and there was none of the men of the house there within, 12 that she caught him by his garment,
saying: 'Lie with me.' And he left his garment in her hand, and fled, and got
him out. 13 And it came to pass,
when she saw that he had left his garment in her hand, and was fled forth, 14 that she called unto the men of her
house, and spoke unto them, saying: 'See, he hath brought in a Hebrew unto us
to mock us; he came in unto me to lie with me, and I cried with a loud voice. 15 And it came to pass, when he heard
that I lifted up my voice and cried, that he left his garment by me, and fled,
and got him out.' 16 And she
laid up his garment by her, until his master came home. 17 And she spoke unto him according to these words, saying: 'The
Hebrew servant, whom thou hast brought unto us, came in unto me to mock me. 18 And it came to pass, as I lifted up
my voice and cried, that he left his garment by me, and fled out.' 19 And it came to pass, when his
master heard the words of his wife, which she spoke unto him, saying: 'After
this manner did thy servant to me'; that his wrath was kindled.
There are commentators that say it was kindled against her and
others say it was against Yosef. Whatever it was for the sake of peace in the
home he had to put Yosef away. If he truly believed her, he would have killed
Yosef but deep down inside he suspected her and not Yosef so he kept him alive.
20 And Joseph's master took him, and put him into the prison, the
place where the king's prisoners were bound; and he was there in the prison. 21 But the LORD was with Joseph, and
showed kindness unto him, and gave him favor in the sight of the keeper of the
prison. 22 And the keeper of the
prison committed to Joseph's hand all the prisoners that were in the prison;
and whatsoever they did there, he was the doer of it. 23 The keeper of the prison looked not to anything that was under
his hand, because the LORD was with him; and that which he did, the LORD made
it to prosper.
40:1 And it came to pass after these things, that
the butler of the king of Egypt and his baker offended their lord the king of
Egypt. …
A fly was found in the cup that
Butler served Pharaoh, but the advisors said that flies are capable of entering
by themselves at no fault of the butler. However a stone or something in the
bread or cake should have been sifted out and the baker is to blame for that.
21 And he restored the chief butler back unto his butlership; and he
gave the cup into Pharaoh's hand. 22
But he hanged the chief baker, as Joseph had interpreted to them. 23 Yet did not the chief butler
remember Joseph, but forgot him.
Parsha Mekeitz
Our Sages of Blessed Memory tell us that whenever a Parsha or
section starts with וַיְהִי it is
a sign that something bad is about to happen for example: Ruth1:1
And it came to pass in the days when the judges judged, that there was a famine
in the land. And Beresheis 48:1 And it came to pass after these
things, that one said to Joseph: 'Behold, thy father is sick. What happens so bad at the start of our Parsha after all
Yosef is released from jail and has a meteoric rise to greatness. Well two
things, Yacov and sons leave Eretz Yisrael for Gallus and eventually they will
be enslaved.
41:1 And it came to pass at the end of two full
years, that Pharaoh dreamed: and, behold, he stood by the river.
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.
Since it was the end of two full years and the Egyptians used 365
days based on the rising of stars as shown in the Pyramids, the dreams on
Pharaoh’s birthday had extra significance for the coming year.
2 And, behold, there came up out of the river seven kine,
well-favoured and fat-fleshed; and they fed in the reed-grass. 3 And, behold, seven other kine came
up after them out of the river, ill-favored and lean-fleshed; and stood by the
other kine upon the brink of the river. 4
And the ill-favored and lean-fleshed kine did eat up the seven well-favored and
fat kine. So Pharaoh awoke.
Devoured: A sign
that all the joy of the plenty will be forgotten during the days of the famine.
5 And he slept and dreamed a second time: and, behold, seven ears
of corn came up upon one stalk, rank and good. 6 And, behold, seven ears, thin and blasted with the east wind,
sprung up after them. 7 And the
thin ears swallowed up the seven rank and full ears. And Pharaoh awoke, and,
behold, it was a dream.
And behold, a dream: And
behold, a whole dream was completed before him, and it required interpreters.
8 And it came to pass in the morning that his spirit was troubled;
and he sent and called for all the magicians of Egypt, and all the wise men
thereof; and Pharaoh told them his dream; but there was none that could
interpret them unto 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]
Simply their interpretation did not satisfy his spirit. One said
you will have 7 daughters and bury them. Another came up with a different idea,
etc. etc. but he felt there was more to the dream then what they said. He was
becoming distraught and depressed.
9 Then spoke the chief butler unto Pharaoh, saying: 'I make mention
of my faults this day: 10
Pharaoh was wroth with his servants, and put me in the ward of the house of the
captain of the guard, me and the chief baker. 11 And we dreamed a dream in one night, I and he; we dreamed each
man according to the interpretation of his dream. 12 And there was with us there a young man, a Hebrew, servant to
the captain of the guard; and we told him, and he interpreted to us our dreams;
to each man according to his dream he did interpret.
The law in Egypt was a Hebrew could not hold office, a youth could
not hold office and a slave/servant could not hold office. 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] He was
ungrateful and did not want to see Yosef elevated to power.
13 And it came to pass, as he interpreted to us, so it was: I was
restored unto mine office, and he was hanged.' 14 Then Pharaoh sent and called Joseph, and they brought him
hastily out of the dungeon. And he shaved himself, and changed his raiment, and
came in unto 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]
15 And Pharaoh said unto Joseph: 'I have dreamed a dream, and there
is none that can interpret it; and I have heard say of thee, that when you hear
a dream thou can interpret it.' 16
And Joseph answered Pharaoh, saying: 'It is not in me; God will give Pharaoh an
answer of peace.'
When he spoke to the others he said: 8 And they said unto him: 'We have dreamed a dream,
and there is none that can interpret it.' And Joseph said unto them: 'Do not
interpretations belong to God? Tell it me, I pray you.' There he did not specifically say G-D will
give an answer. How could he confidently say so here? The answer is that they
were laymen while the ruler aka Pharaoh who was a King/god was given this
important dream by HASHEM and if Yosef was called that meant than only a
believer in the CREATOR could receive and interpret the proper answer to the message.
Not I: Heb. בִּלְעָדָי.
The wisdom is not mine, but God will answer. He will put an answer into my
mouth that will bring peace to Pharaoh. — [from Targum Onkelos]
17 And Pharaoh spoke unto Joseph: 'In my dream, behold, I stood upon
the brink of the river. 18 And,
behold, there came up out of the river seven kine, fat-fleshed and well-favored;
and they fed in the reed-grass. 19
And, behold, seven other kine came up after them, poor and very ill-favored and
lean-fleshed, such as I never saw in all the land of Egypt for badness. 20 And the lean and ill-favored kine
did eat up the first seven fat kine. 21
And when they had eaten them up, it could not be known that they had eaten
them; but they were still ill-favored as at the beginning. So I awoke. 22 And I saw in my dream, and, behold,
seven ears came up upon one stalk, full and good. 23 And, behold, seven ears, withered, thin, and blasted with the
east wind, sprung up after them. 24
And the thin ears swallowed up the seven good ears. And I told it unto the
magicians; but there was none that could declare it to me.' 25 And Joseph said unto Pharaoh: 'The dream
of Pharaoh is one; what God is about to do He hath declared unto Pharaoh.
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.
26 The seven good kine are seven years; and the seven good ears are
seven years: the dream is one. 27
And the seven lean and ill-favored kine that came up after them are seven
years, and also the seven empty ears blasted with the east wind; they shall be
seven years of famine. 28 That
is the thing which I spoke unto Pharaoh: what God is about to do He hath shown
unto Pharaoh. 29 Behold, there
come seven years of great plenty throughout all the land of Egypt. 30 And there shall arise after them
seven years of famine; and all the plenty shall be forgotten in the land of
Egypt; and the famine shall consume the land; 31 and the plenty shall not be known in the land by reason of that
famine which follows; for it shall be very grievous. 32 And for that the dream was doubled unto Pharaoh twice, it is
because the thing is established by God, and God will shortly bring it to pass.
33 Now therefore let Pharaoh
look out a man discreet and wise, and set him over the land of Egypt. 34 Let Pharaoh do this, and let him
appoint overseers over the land, and take up the fifth part of the land of
Egypt in the seven years of plenty. 35
And let them gather all the food of these good years that come, and lay up corn
under the hand of Pharaoh for food in the cities, and let them keep it. 36 And the food shall be for a store
to the land against the seven years of famine, which shall be in the land of
Egypt; that the land perish not through the famine.' 37 And the thing was good in the eyes of Pharaoh, and in the eyes
of all his servants. 38 And
Pharaoh said unto his servants: 'Can we find such a one as this, a man in whom
the spirit of God is?' 39 And
Pharaoh said unto Joseph: 'Forasmuch as God hath shown thee all this, there is
none so discreet and wise as thou. 40
Thou shalt be over my house, and according unto thy word shall all my people be
ruled; only in the throne will I be greater than thou.' 41 And Pharaoh said unto Joseph: 'See, I have set thee over all
the land of Egypt.' 42 And
Pharaoh took off his signet ring from his hand, and put it upon Joseph's hand,
and arrayed him in vestures of fine linen, and put a gold chain about his neck.
43 And he made him to ride in
the second chariot which he had; and they cried before him: 'Abrech'; and he
set him over all the land of Egypt. 44
And Pharaoh said unto Joseph: 'I am Pharaoh, and without thee shall no man lift
up his hand or his foot in all the land of Egypt.' 45 And Pharaoh called Joseph's name Zaphenath-paneah; and he gave
him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went
out over the land of Egypt.—
5757: Yosef supposedly married the daughter of Dina who was adopted by Poti-phara. The commentaries do not explain why Dina would give up her daughter to a non-Yisraeli for adoption or how Osnat got down to
46 And Joseph was thirty years old when he stood before Pharaoh king
of Egypt.--And Joseph went out from the presence of Pharaoh, and went
throughout all the land of Egypt. 47
And in the seven years of plenty the earth brought forth in heaps. 48 And he gathered up all the food of
the seven years which were in the land of Egypt, and laid up the food in the
cities; the food of the field, which was round about every city, laid he up in
the same. 49 And Joseph laid up
corn as the sand of the sea, very much, until they left off numbering; for it
was without number. 50 And unto
Joseph were born two sons before the year of famine came, whom Asenath the
daughter of Poti-phera priest of On bore unto him. 51 And Joseph called the name of the first-born Manasseh: 'for God
hath made me forget all my toil, and all my father's house.' 52 And the name of the second called
he Ephraim: 'for God hath made me fruitful in the land of my affliction.' 53 And the seven years of plenty, that
was in the land of Egypt, came to an end. 54 And the seven years of famine began to come, according as
Joseph had said; and there was famine in all lands; but in all the land of
Egypt there was bread. 55
And when all the land of Egypt was famished, the people cried to Pharaoh for
bread; and Pharaoh said unto all the Egyptians: 'Go unto Joseph; what he saith
to you, do.' 56
And the famine was over all the face of the earth; and Joseph opened all the
storehouses, and sold unto the Egyptians; and the famine was sore in the land
of Egypt. 57 And
all countries came into Egypt to Joseph to buy corn; because the famine was
sore in all the earth.
42:1 Now Jacob saw that there was corn in Egypt,
and Jacob said unto his sons: 'Why do ye look one upon another?' 2 And he said: 'Behold, I have heard
that there is corn in Egypt. Get you down thither, and buy for us from thence;
that we may live, and not die.'
Why did they have to wait for the old man to tell them was there
no leadership among them left? Reuven was not an inspiration to his brothers
and Yehuda had be knocked down by his action for selling Yosef without
foreseeing the consequence of the impact on his father. Then again did Shimon
do much better by wanting to murder his brother and Levi not telling Shimon to
stop. The children of the servant girls were lesser in the eyes of other
brothers and Zevulun, Yissachar and Benyamin were the babies of the
family.
3 And Joseph's ten brethren went down to buy corn from Egypt. 4 But Benjamin, Joseph's brother,
Jacob sent not with his brethren; for he said: 'Lest peradventure harm befall
him.' 5 And the sons of Israel
came to buy among those that came; for the famine was in the land of Canaan. 6 And Joseph was the governor over the
land; he it was that sold to all the people of the land. And Joseph's brethren
came, and bowed down to him with their faces to the earth. 7 And Joseph saw his brethren, and he
knew them, but made himself strange unto them, and spoke roughly with them; and
he said unto them: 'Whence come ye?' And they said: 'From the land of Canaan to
buy food.' 8 And Joseph knew his
brethren, but they knew him not.
The last time that they saw him
he was 17 years old with a small amount of whiskers on his face. He might also
have had Peyos too. Now he was with a beard and perhaps a shaven head with all
sorts of ornaments of gold, servants and guards not the simple Chutzpa bound 17
years old but the ruler of the land.
43:1 And the famine was sore in the land. 2 And it came to pass, when they had eaten up the corn which they had brought out of Egypt, that their father said unto them: 'Go again, buy us a little food.'
At this point Yehuda has a strategy and leadership returns to him:
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 And Judah spoke unto him, saying: 'The man did earnestly forewarn us, saying: Ye shall not see my face, except your brother be with you.
Yehuda knows that Yacov has no choice but to let the brothers return with Benyamin as Yacov will not let everybody including Benyamin starve to death because of his own selfish desire to harbor Benyamin. Rashi writes:
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 thou wilt send our brother with us, we will go down and buy thee food; 5 but if thou wilt not send him, we will not go down, for the man said unto us: Ye shall not see my face, except your brother be with you.'
Neither they nor Yisrael know that this is a test by Yosef. Yisrael and especially Benyamin have no idea about Yosef being sold into slavery.
6 And Israel said: 'Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother?' 7 And they said: 'The man asked straitly concerning ourselves, and concerning our kindred, saying: Is your father yet alive? have ye another brother? and we told him according to the tenor of these words; could we in any wise know that he would say: Bring your brother down?'
Can’t you guys ever keep a secret and does every Goy have to know all our business? In other lands, including the USA, cameras and reporters are not into every pot of Chutney on the stove. Do you have to wash through groups like “BETZELIM” all our dirty laundry in public and even made up laundry?
8 And Judah said unto Israel his father: 'Send the lad with me, and we will arise and go, that we may live, and not die, both we, and thou, and also our little ones. 9 I will be surety for him; of my hand shalt thou require him; if I bring him not unto thee, and set him before thee, then let me bear the blame for ever. 10 For except we had lingered, surely we had now returned a second time.' … 27 And he asked them of their welfare, and said: 'Is your father well, the old man of whom ye spoke?
Rabbi Shlomo Carlebach on this Pasuk in Hebrew with music: http://www.youtube.com/watch?v=rmWUyOBmwdU&feature=related The question is rhetorical as follows: If you thought twice why did you sell Yosef seeing how much your father loved him? He didn’t die from losing his favorite Yosef so why should he die if Benyamin is not there? Is he yet alive?' This is a very pointed Mussar question with a few knives in it. It was meant for the first ten brothers but not Benyamin.
28 And they said: 'Thy servant our father is well, he is yet alive.' And they bowed the head, and made obeisance. 29 And he lifted up his eyes, and saw Benjamin his brother, his mother's son, and said: 'Is this your youngest brother of whom ye spoke unto me?' And he said: 'God be gracious unto thee, my son.' 30 And Joseph made haste; for his heart yearned toward his brother; and he sought where to weep; and he entered into his chamber, and wept there. 31 And he washed his face, and came out; and he refrained himself, and said: 'Set on bread.' 32 And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians. 33 And they sat before him, the firstborn according to his birthright, and the youngest according to his youth; and the men marvelled one with another. 34 And portions were taken unto them from before him; but Benjamin's portion was five times so much as any of theirs. And they drank, and were merry with him.
The test and trick of Yosef:
44:1 And he commanded the steward of his house, saying: 'Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth. 2 And put my goblet, the silver goblet, in the sack's mouth of the youngest, and his corn money.' And he did according to the word that Joseph had spoken. 3 As soon as the morning was light, the men were sent away, they and their asses. 4 And when they were gone out of the city, and were not yet far off, Joseph said unto his steward: 'Up, follow after the men; and when thou dost overtake them, say unto them: Wherefore have ye rewarded evil for good? 5 Is not this it in which my lord drinks, and whereby he indeed divines? ye have done evil in so doing.' 6 And he overtook them, and he spoke unto them these words. 7 And they said unto him: 'Wherefore speaks my lord such words as these? Far be it from thy servants that they should do such a thing. 8 Behold, the money, which we found in our sacks' mouths, we brought back unto thee out of the land of Canaan; how then should we steal out of thy lord's house silver or gold? 9 With whomsoever of thy servants it be found, let him die, and we also will be my lord's bondmen.' 10 And he said: 'Now also let it be according unto your words: he with whom it is found shall be my bondman; and ye shall be blameless.' 11 Then they hastened, and took down every man his sack to the ground, and opened every man his sack. 12 And he searched, beginning at the eldest, and leaving off at the youngest; and the goblet was found in Benjamin's sack. 13 And they rent their clothes, and laded every man his ass, and returned to the city. 14 And Judah and his brethren came to Joseph's house, and he was yet there; and they fell before him on the ground. 15 And Joseph said unto them: 'What deed is this that ye have done? know ye not that such a man as I will indeed divine?' 16 And Judah said: 'What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants; behold, we are my lord's bondmen, both we, and he also in whose hand the cup is found.' 17 And he said: 'Far be it from me that I should do so; the man in whose hand the goblet is found, he shall be my bondman; but as for you, get you up in peace unto your father.'
5767: Rachel died for taking the
teraphim. However, Benyamin did nothing. Yehuda suspected this non-Yisraeli
this ruler by the name of Zaphenath-paneah as wanting to homosexually abuse
Benyamin as he had the beauty of his mother and was very boyish looking. Yehuda
knew one thing that this was not “Meda kneged meda” (measure for measure).
5773: For Benyamin was the only one who did not participate in the sale of
Yosef. The whole idea of the sale was that of Yehuda and now he would take the
place of Benyamin and own up to measure for measure and his promise to return
Benyamin to his father.
The Fast
of the Tenth of Teves
The Fast of the Tenth of Teves marks the day
that Nevuzadran, the Babylonian general, laid siege to Jerusalem prior to the
destruction of the first Holy Temple. The siege lasted almost three years until
the city walls were breached and the Temple was destroyed. This was the
beginning of a long line of disasters on the Jewish people, including the first
exile, and the destruction of the second Temple.
This day is commemorated by refraining from eating
or drinking from sunrise to nightfall. This year the
fast falls on Dec. 23rd which is next Sunday.
The
Witnesses by Wolf Pascheles
From
Sippurim Jewish Legends of the Middle Ages – originally written
in German Published in Prague
Chaim Eliezer had a daughter
named Rivka. Once upon a time while taking a stroll away from her father’s
tent, Rivka fell into a well. She called for help and assistance but to no
avail and not even an echo came back. She began praying after a while for a
blessing for her father and an easy death for herself, when a stranger, the
young Natanel happened to pass by. His footsteps reawaken her hope again. Upon
looking down and seeing the beautiful young maiden, Natanel was quite bedazzled
and did not know whether she was an Angel or Demon trying to entrap him.
However, a few words from Rivka allayed his fears. He then vigorously went to
work and brought her up to safety. He waved aside her warm thanks and blessings
and answered her with a passionate glance, “I am thankful to heaven that has
vouchsafe to me the privilege of beholding you in your need and assisting you
in a job that anybody could have done. I am only an instrument of the power
above and I feel from this day on my fate is sealed. I shall live by you and my
future life shall be for you.”
The setting sun shone upon them
and in its rays the gratitude filled Rivka’s heart quickly turned to Love. They
did not leave the well before they exchanged vows of eternal love and fidelity.
Natanel after telling her that after visiting his parents, he would return as
soon as possible promised to return as soon as possible. He added, “I have no
human witnesses to betroth thee unto me, but this well and the beautiful weasel
sliding down the side shall be our witnesses.”
They parted but Natanel upon
returning home and seeing another beautiful maiden fell in love with her and
married her and forgot his promise to Rivka. They had one child, a little girl,
being only six months old was bitten in the throat and died. Then they had
another child, a boy, but before his second year fell into a well and was
drowned. His wife, when the second babe was lying dead in the house said, “This
is very strange, Natanel, and my heart is telling me that one of us must have
offended G-D knowingly or unknowingly. Listen to me, my husband, and I will
confess to thee all my thoughts, feelings and actions, as far as I remember
them, that you may judge me and tell me what atonement to make.”
“No”, cried Natanel, casting
himself to the ground, “I am the offender against G-D and man; were witnesses
to my oath and they have avenged my perjury.”
He then confessed unto his wife. She said, “I
see, Natanel, that though before man I am your lawful wife, I have not been so
before G-D. You must divorce, repudiate me and atone for your sin.”
While Rivka was in her house, the
old Chaim Eliezer begged her to accept one of the numerous suitors, and gladden
his eyes by the sight of her nuptials. But she always replied that her faith
was pledged to the man who saved her life, and who under G-D’s heaven in a
presence of a weasel and a well had betrothed himself unto her. Thus she waited
patiently though years went on and began to tell that her youth was departing.
She was seated one day with her
father in the doorway of the house. It was near sunset thus adding another day
of disappointment to the many that had passed when the foot steps of a stranger
were heard, and Natanel appeared.
“Blessed be G-D!” said Chaim
Eliezer, “I shall live to see my daughter a bride.”
Rivka without a word had thrown
herself into Natanel’s arms. Then she was looking up into his eyes perceiving a
shade of sadness or dissatisfaction, which years had wrought upon her. She,
weeping silently, hid her face on his bosom. But he, gently lifting her head, told
her the whole story of his life since they had parted.
Rivka then taking in silence the
hand of her former lover and leading him to the well whence he rescued her,
said, “O Heaven that witnessed Natanel’s promise to me, hearken and bear
witness before G-D and man, that I give back Natanel his word and release him
from his oath so that his marriage is lawful.”
The source of the story from
Taanis Daf Chet A: R. Ami said again: "Rain falls only for the sake of
those who are truthful, as it is written [Psalms, lxxxv. 12]: 'Truth will grow
up out of the earth and righteousness will look down from heaven.'" And he
said again: "Come and see how great are the men who have faith, and I know
this from the story of the cat and the well; for if a man have faith in a cat
and a well so much the firmer should his faith be in G-D."
Taken from Rashi and the Aruch:
The legend of the cat and the well is not to be found in the Talmud proper, but
the Aruch and Rashi relate it as follows: A youth of a patrician family while
strolling through a forest chanced to meet a beautiful maiden with whom he fell
violently in love. The maiden received his advances favorably; and he plighted
his troth to her, calling upon a well standing near by and upon a cat which at
that moment rushed past them as witnesses of his undying affection. Returning
to his home, the young man in the midst of festivities forgot about his
adventure with the maid of the forest and became betrothed to another maiden of
a prominent family. He married her and in due course the union was blessed with
a child. Not long after the child was born, its nurse accidentally let it full
into a well. Another child was born to then, and one day, when the child was
left alone for a moment, a wild cat carried it off and devoured it. Thus was
retribution meted out to the youth who had violated his promise.
In Vol. VI., p. 64, of the
periodical Hakol (the Voice) we published in an article an explanation
of the above passage in the Gemara, as follows: "It is entirely
unreasonable to assume that one could believe in a cat or a well otherwise than
as a means by which God would punish an iniquity, and therefore it is highly
probable that the words 'Huldah and Bor, meaning cat and well,
originally were intended for 'Huldah and Deborah, the prophetesses of
the Scriptures, and that simply a Daled and a Heh were omitted in the
manuscript. The Talmud generally treats prophetesses with but little
consideration and regards their prophecy as of small value, for it says in
Tract Megillah, p. 37, 'Greatness is not seemly for women. Two prophetesses we
had and one was called Deborah (a bee) and the other 'Huldah (a cat).' It then
continues to criticise their behavior in general; but still the King Yoshiyahu
(Josiah) believed in 'Huldah the prophetess (see II Kings, xxii. 13 to 20) and
Barak the son of Abino'am believed in Deborah (see Judges, iv. 8). Thus it
would be far more reasonable to explain the above passage in the Gemara, not
with reference to the cat and the well, but rather as referring to Deborah and
'Huldah, and say: If a man have faith in the prophetesses 'Huldah and Deborah,
he should be so much the firmer in his faith in God." This explanation met
with the approval of a number of the most Orthodox scholars, but the well-known
Rev. Dr. At. Mielziner, in a letter addressed to us, called our attention to
the fact "that, were it so, Deborah would stand before 'Huldah in the
above passage, having preceded 'Huldah in the chronological order of the
Scriptures." In Tract Megillah Deborah really does precede 'Huldah, but we
forestalled this query in that article by stating that in all probability
Huldah was mentioned first in the above passage from the fact that a King
Josiah) believed in her, while a commoner (Barak) was the man who placed his faith
in the prophetess Deborah.
One last note Huldah in Hebrew is
translated in the dictionary as “Rat or Polecat”. I personally have seen in
Israel a Rat approximately 10 inches to foot long (25 to 30 cm) but my
great-great grandfather wrote when weaving the story a Weasel. I have also
heard of Rats this size or larger in the NYC Sewers and Subway System. However,
the Hebrew for Weasel is “Nimiya” which is not in the original story. So we
either have to let poetic license come around here and sit back and enjoy the
story. For a size comparison of even a larger Rat than the one I saw look at
the one photographed in: http://news.aol.com/article/new-species-found-in-mekong-delta/279707?icid=200100397x1215548418x1201024403
The Pascheles Family according to what my cousin Hertha told my cousin Ernst was supposed to be from the Great Rabbi Loew of Prague (creator of the Golem). One of his daughters married Rav Ephraim Fischeles in the late 1500’s and because the name in Hebrew between a Fay and Pay is written the same, became when translated into Latin Letters the name Pascheles. Already in the Prague birth records in the 1740’s was recorded as Pascheles as discovered by my cousin Vivian. Wolf Pascheles (born at Prague, May 11, 1814; died there November 22, 1857) was an Austrian Jewish publisher. Rabbi Rachamim Pauli is a great-great grandson when the name was changed from Pascheles to Pauli while his father was an infant. The measure for measure story is brought down because of Yehuda and Benyamin at the end of this week’s Parsha.
My friend Sophia started posting Halachos
of Shabbos: On Shabbat, a woman may not go out with a needle that has an eye
and is used for sowing. Carrying such a needle is prohibited by the Torah, and
one needs to bring a sacrifice if she did so inadvertently. This is true even
if the needle is pinned to her clothing. Usually, only the normal way of doing
an act is prohibited by the Torah. However, since it is quote normal to carry a
needle this way, it too is prohibited. Certainly it is prohibited to simply
carry it in one's hand.
Nor may she wear a signet ring, although she can wear a regular ring. Ulla
noticed: "With men, it is the reverse." Is this logic then always
true? On the contrary, since some people (shepherds) wear sackcloth, it becomes
permitted for all people? - That is because Ulla considers women as a separate
nation: just because a woman wears something, it does not become permitted to
men.
A woman may not wear a spice bundle or a flask of balsam oil, and if she does,
she is liable t
o bring a sacrifice - this is the opinion
of Rabbi Meir. However, the Sages hold that these items are ornaments, and in
fact Rabbi Eliezer completely allows this, since a woman wearing such perfumes
will not take them off.
Balsam played a role in the Temple's destruction, and Rabbi Yehudah wanted to
forbid its use, but the Sages did not agree. Jewish women used to flaunt their
beauty and to seduce young men by spraying balsam perfume over them. However,
the decree of destruction was sealed because of the attitude of men, who used
flowery language to describe their deeds. They would ask each other, "On
what did you dine today, on bread that was well kneaded or on bread that was
not well kneaded? On white wine or dark wine? On a wide couch or on a narrow
couch?" All these were hints to illicit relations.
The logs of Jerusalem were of the cinnamon tree, and when they burned, their
fragrance would waft through all of the Land of Israel. After destruction they
were hidden, except a piece the size of a barley grain found in the storehouses
of Queen Tzimtzemai.
One may
not go on out Shabbat in a single shoe. If people start mocking him, he may be
tempted to take if off and carry, which is forbidden. However, if he has a
wound, then it is allowed, because he won't take the shoe off. Which foot has
to be wounded, the one with the shoe or the one without it? Those who hold that
the shoes are mainly for protection say that the shoe is on the foot with the
wound, but those who hold that the shoes are mainly for comfort will say that
the shoe is on the healthy foot.
Rabbi Yochanan said that there is a connection between
shoes and tefillin: just as arm tefillin is work on the left arm, which shows
its importance, so too one should put on the left shoe first. However, there is
a contradictory general rule that the right should always take precedence.
Therefore, one should try to behave himself according to both views. How can
this be accomplished? He puts on the right shoe first, but when he ties them,
he ties the left shoe first.
Health amulets were popular, and they either had the
names of God in various combinations or contained special herbs. One may not go
out on Shabbat with such an amulet, but if it is from a proven amulet-writer
and has already cured at least three people, then this is part of his attire,
and it is allowed.
Sophia Without miracles, we might come to believe that the laws of
physics define reality. Once we witness the inexplicable, we see that there is
a higher reality. And then we look back at physics and say, “This too is a
miracle.”
The miracle of a small flask of oil burning for eight
days was this sort of miracle.
Then there are those small miracles that occur every
day. Those acts of synchronicity we call “coincidence,” because in them G‑d
prefers to remain anonymous. But when we open our eyes and hearts, we see there
is truly no place void of this wondrous, unlimited G‑d. These were the sort of
miracles the Maccabees saw in their battles against the mighty Greek army.
Chanukah
Miracles
Kislev 28, 5773 · December 12, 2012 Based on letters and talks of the Rebbe,
Rabbi M. M. Schneerson
Actually the RAMBAM
thought that miracles happen within the laws of physics but they are so
improbable that it comes directly from HASHEM Yisborach.
While this might be good for some Chassidim, the Litvaks are
opposed: http://www.ynetnews.com/articles/0,7340,L-4318204,00.html
I got this from Chaim S. It
all makes sense now. Gay marriage and marijuana being legalized in the same
day. Leviticus 20:13- "If a man lays with another man he should be
stoned." We've just been interpreting The Word wrong all these years
From Chaiya archeological proof of Chanucha. http://unitedwithisrael.org/archaeological-proofs-hanukkah/
Red as is Communist/Socialist Haifa with the mixed population demands equal time
for Chanucha http://www.israelnationalnews.com/News/News.aspx/162996#.UMVnMIZSQlI
New photographs of Jewish life in the Holocaust surfaces: http://www.ynetnews.com/articles/0,7340,L-4316685,00.html
Another case of bullying of the same Meah Shaarim / Beit Shemesh
types who defend people like Weberman see below and attack Modern Orthodox and
Chabad C Hassidim as not being religious enough. The woman they had the police
throw out of the Schul is possibly a Aguna aka abandoned wife by a coward (see
the Naviim on what HASHEM thinks of oppressing widows and Orphans) who are
being bullied out their schools. The comments on the You Tube video mention who
the bullies are and some of them are Chabad to prove their own religiousness.
It is typical of both the fanatics from Meah Shaarim and the Islamists they
come into a community and force their way on others. https://www.youtube.com/watch?feature=player_embedded&v=aLt7F0hjNAQ#!
From R’ Eli: A small victory for a broken and shattered victim of
abuse: http://blogs.wsj.com/metropolis/2012/12/10/counselor-found-guilty-in-orthodox-abuse-trial/
Andrew Nachum further supplied more information on these
characters: http://torahmusings.com/2012/11/sexual-misconduct-and-the-question-of-rehabilitation/
Anybody remember the Mezuzos with little crosses in the writing? Now
a new weapon: http://www.israelnationalnews.com/News/News.aspx/163054#.UMhCz4ZSSwR
I can
just hear Rabbi Glixman Ztz”l laughing and saying we shall see whom the joke is
on as we have a Baal HaBeis in the world.
http://www.jpost.com/DiplomacyAndPolitics/Article.aspx?id=295664
On
12/12/12 at 12:12:12 the Weitzman Institute of Science established a new
world’s record for 849 spinning Dreidels at once!
Inyanay Diyoma
A few words on the giant bureaucracy called the US Government. Six
years ago, my daughter started the process of getting US Citizenship for my
older Grandchildren. It was a process in which I sent my degrees and my Social
Security Payment Records as proof that I was at least 5 years in the USA after
the age of 14. This time around instead of going directly to an immigration
office, she had to apply though a center. Finally they wrote back to her and
she sent them that she wanted to naturalize the two youngest ones on Chanucha.
She also had to send them more proof. So I sent them an old membership cards
that I found and my driving license, phone bills, electricity bills, etc. We
called them up and they did not know their right hand from their left. Finally
she found somebody who told her how to make an appointment. So after moving
things here and there I got her an appointment for Chanucha. Then a few months
after she wrote them that she wanted Chanucha came back a letter with a date
which happened to be the Bar Mitzvah in Israel of her son. Wonderful but it
said “Interview” on it. Somehow as we say in Hebrew “Derech lo Derech” aka a
roundabout path, my daughter found the e-mail of the director of the center
that she needed. She wrote an e-mail asking if “Appointment” and “Interview”
were the same and was told not. However, the director did say if the date was
convenient that she would do the interview. B”H for a few competent people left
in the Bureaucracy.
Incompetence and mismanagement - when my daughter went to Social
Security to get the numbers for my two youngest grandkids the clerk refused to
do so that she had no vaccine certificates for the children. My daughter
explained that in CT they had given her the numbers for the older children with
no problem. Finally my son intervened and said how do you expect to understand
the Hebrew of the vaccinations even if my sister brought you. At last a
supervisor came and said if the person is not living in the States she is not
required to show proof of vaccination.
The grandchildren are now 8th generation Americans. I
just wonder how long with this bureaucracy that we will still be able to say
“Proud to be an American”. Where are the brains that are supposed to be in
gear? What happened to efficiency? Is the US Government a charity organization
for incompetent people? I would like to see an industry that could last with
this going on in it!
Rebels capture Chlorine factory and Syria
gets the Chemicals ready for use. http://www.debka.com/article/22594/Paris-NATO-Arab-Syria-intervention-imminent
More Missiles for Gaza: http://www.israelnationalnews.com/News/News.aspx/162954#.UMOfF4ZSQlI
Paris: NATO-Arab Syria intervention imminent Sources close to the French Defense Ministry reported Friday, Dec. 7, that a Western-Arab military intervention against the Assad regime is due to begin shortly with the participation of the US, France, Britain, Turkey, Jordan and other anti-Assad Arab nations. debkafile: The reference is to Saudi Arabia, the UAE and Qatar’s special forces.
Our military sources add that the French
aircraft carrier Charles De Gaulle carrying a complement of marines is
deployed in the Mediterranean, having joined the USS Eisenhower Carrier
Strike Group and at least five British warships which are also carrying a large
marine force.
In the second and third weeks of November, British
and French naval forces, plus 2,600 special ops combatants from both nations,
performed landing-and-capture exercises against fortified locations on the
coast and mountains of Albania as practice for potential operations
against similar terrain in Syria, where the Alawite Mountains loom over the
coastal towns of Latakia and Tartus.
The troops landing there would head for
the Alawite Mts. to prevent Assad and his loyal units from retreating to
his mountain stronghold and fighting on from there - as he plans to do if he is
forced to flee Damascus.
French sources told Le Point magazine that the NATO mission for Syria, including the UK and the US, would be modeled on the Western intervention in Libya in 2011. It would combine an aerial blitz with ground action by special forces for destroying Assad’s chemical weapons stocks, his air force and his air defense systems.
French sources told Le Point magazine that the NATO mission for Syria, including the UK and the US, would be modeled on the Western intervention in Libya in 2011. It would combine an aerial blitz with ground action by special forces for destroying Assad’s chemical weapons stocks, his air force and his air defense systems.
Saddam supplied them when the Americans attacked him the second
time. http://www.ynetnews.com/articles/0,7340,L-4317278,00.html
What a surprise I could never have guessed this on my own but
perhaps for the world to hear: http://www.jpost.com/DiplomacyAndPolitics/Article.aspx?id=295198
Oren: Chemical Weapons in
Wrong Hands Would be 'Game Changer'
Israeli ambassador to US warns that any evidence of chemical weapons being
passed to terrorist groups would be a “red line for Israel”. http://www.israelnationalnews.com/News/News.aspx/162995#.UMVn74ZSQlI
Obama’s allies are not crazy about bilateral talks http://www.jpost.com/IranianThreat/News/Article.aspx?id=295274
Second time in a Politically Correct Week Israeli soldiers retreat
on vague orders: http://www.ynetnews.com/articles/0,7340,L-4317755,00.html
Happy Chanucha and now finally after the Arabs filmed the
Politically correct soldiers as cowards http://www.ynetnews.com/articles/0,7340,L-4319275,00.html
Hamas gains strength over the PLO: http://debka.com/article/22602/The-Gaza-operation-s-ending-shakes-West-Bank-security-opens-door-to-Hamas Its toll on IDF morale, which was negatively
influenced by the government’s action in calling up and holding 50,000
reservists outside the Gaza Strip for a week, ready and willing to pursue a
ground offensive to round off the air operation at great sacrifice, and then
sending them home without firing a shot. Their low spirits soon affected other
reserve units serving on the West Bank and the Lebanese and Syrian frontiers.
This sounds like a good buy to say good riddance to Hamas,
Hezballah, Iran and a few assorted others: http://www.israelnationalnews.com/News/News.aspx/163045#.UMb0v4ZSSwQ
$4 Billion in US Aid money disappears to terror. http://www.israelnationalnews.com/Articles/Article.aspx/12570#.UMd9BoZSSwR
Evidence of Noach’s flood: http://www.huffingtonpost.com/2012/12/10/evidence-noahs-flood-ark-real-robert-ballard-archeologist-titanic_n_2273143.html?1355183096&icid=maing-grid10%7Chtmlws-main-bb%7Cdl24%7Csec1_lnk3%26pLid%3D243741
Other ways to spy on Iran and their supply chain to Gaza: http://www.ynetnews.com/articles/0,7340,L-4318720,00.html
US giving $10 Billion for radical Islam: http://www.gloria-center.org/2012/12/a-turning-point-in-egypt-not-on-direction-but-on-the-speed-of-islamist-transformation/
Ralf
Kramden reported that this gun tootling Arab was a riot a real riot: Border Guards kill terrorist in Hebron
- Security forces engage man wielding gun near Cave
of Patriarchs checkpoints; No injuries reported among troops. Small riot ensues http://www.ynetnews.com/articles/0,7340,L-4319188,00.html
Syria
firebombing the enemy.
http://www.ynetnews.com/articles/0,7340,L-4319096,00.html
Stopping Iranian missiles via Europe through Egypt: http://debka.com/article/22606/Naples-arms-seizure-busts-Iran%E2%80%99s-Balkan-Italian-arms-smuggling-routes-
Three
Arab teens were arrested Wednesday night on charges that they attacked and
harassed a Hareidi Jew near the Damascus Gate in Jerusalem http://www.israelnationalnews.com/News/News.aspx/163113#.UMm_wncsGDs
Chemical weapons and Assad: http://debka.com/article/22608/Assad-fires-Scuds-to-stop-Al-Qaeda-arm-seizing-chemical-arms-at-Al-Safira
Snuff War in Europe: http://www.wnd.com/2012/12/sweden-threatens-all-out-war-if-eu-attacks-snus/?cat_orig=world
The US is becoming Sodom with Bestiality and Pedophilia: http://www.wnd.com/2012/12/donkey-sex-suspect-challenges-laws-constitutionality/?cat_orig=us
& http://www.wnd.com/2012/12/proposed-army-manual-dont-insult-taliban/?cat_orig=world
One of the MK’s and Ministers who are against the Charedim being
in the government is now in trouble: http://www.ynetnews.com/articles/0,7340,L-4319608,00.html
Happy Holiday and have a wonderful Shabbos,
Rachamim Pauli
