Thursday, December 12, 2013

Parshiyos Vayigash II, Vayehi, 10th of Teves, Stories

Update on the prayer list. Unfortunately Malka Perel bas Rivka passed away.
Quote of the week: Hence, the Gematria of Moshiach (40+300+10+8) and nachash (snake) (50+300+8) are equal, 358, since they represent two opposite sides of the same coin. The snake caused us to go into exile and Moshiach will bring us out of exile. For full lecture:
Parsha Vayigash Part 2
When we left off last week, the brothers were returning to Yacov with the news that Yosef is alive and well and furthermore he is the ruler of Egypt! Now we shall see what happens to Yacov and the rest of his life.
23 And to his father he sent in like manner ten asses laden with the good things of Egypt, and ten she-asses laden with corn and bread and victual for his father by the way.
This is an honorable gesture but even though I am about half the age of Yisrael, I think that is about a little more than I can handle even at chariot-shepherd speed from Beer Sheva to Egypt.
24 So he sent his brethren away, and they departed; and he said unto them: ‘See that ye fall not out by the way.’
Do not delay hurry for this is a Mitzvah of saving your lives and that of our father.
25 And they went up out of Egypt, and came into the land of Canaan unto Jacob their father. 26 And they told him, saying: ‘Joseph is yet alive, and he is ruler over all the land of Egypt.’ And his heart fainted, for he believed them not.
After 22 years of living a lie they are now about to tell Yacov the truth that Yosef is alive.
And [they told him] that he ruled: Heb. וְכִי הוּא משֵׁל, and that he rules. and his heart changed: Heb. וַיָפָג לִבָּוֹ. His heart changed and went away from believing. His heart did not turn to [believe] these words. [וַיָפָג is] a term similar to“their taste changes” (מְפִיגִין טַעְמָן) in the language of the Mishnah (Bezah 14a), and“without respite (הֲפֻגוֹת)” (Lam. 3:49). Also “and its bouquet did not change” (Jer. 48: 11) is translated [into Aramaic] as וְרֵיחֵיה ָלֹא פָג.
He could have gotten a heart attack from shock but HASHEM made it so that he just fainted and did not really injure himself at the age of 130 for we see with Eli HaCohain HaGadol Shmuel Aleph 4:18  And it came to pass, when he made mention of the ark of God, that he fell from off his seat backward by the side of the gate, and his neck broke, and he died; for he was an old man, and heavy. And he had judged Israel forty years. His sons died from their misdeeds and the fall from the chair killed him. In our case, Yacov had protection from heaven.
 27 And they told him all the words of Joseph, which he had said unto them; and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived.
The Pshat is that when he saw the wagons for transport and a possible escort that he realized what the brothers said was true. The Drasha states that Yacov and Yosef had been learning the laws of Egel Arufa (calf whose neck is broken when a dead body is found by the residents of the nearest city) Devarim 21:1 If one be found slain in the land which the LORD thy God gives thee to possess it, lying in the field, and it be not known who hath smitten him; 2 then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain. 3 And it shall be, that the city which is nearest unto the slain man, even the elders of that city shall take a heifer of the herd, which hath not been wrought with, and which hath not drawn in the yoke. 4 And the elders of that city shall bring down the heifer unto a rough valley, which may neither be plowed nor sown, and shall break the heifer's neck there in the valley.. For a detailed explanation including Talmudic References: Number IV is our specific case. For as the reference states Yacov saw the Agalos and recalled that he learned the Egel with Yosef right before Yosef left. This also spiritually revived him for sometimes people become rulers and lose their humility and forget G-D but here Yosef is hinting that he still remembers all the Torah that he learned with Yacov. 
All of Joseph’s words: He (Joseph) gave them a sign, viz., in what topic he was engaged when he (Joseph) separated from him (Jacob). [That was] the section dealing with the heifer that was to be beheaded (עֶגְלָה עִרוּפָה) (Deut. 21), and this is what [Scripture] says, “and he saw the wagons that Joseph had sent,” and it (Scripture) does not say, “that Pharaoh had sent.” [from Gen. Rabbah 94:3] and the spirit of…Jacob was revived: The Shechina, which had separated from him [because of his grief], rested upon him [once again]. [From Avoth d’Rabbi Nathan , ch. 30, Targum Onkelos , Targum Jonathan] From here we learn that for the Shechina to rest upon a man he has to have joy in his spirit.
28 And Israel said: ‘It is enough; Joseph my son is yet alive; I will go and see him before I die.’
Enough! My son Joseph is still alive: I have enough happiness and joy, since my son Joseph is still alive. [From Targum Onkelos, Targum Jonathan]
Some commentators have said that Yacov should have been brought down to Mitzrayim in chains but because of his merits and that of Yosef, the hard work was put off until all the brothers died and the slavery was only for the last 80 years when Moshe the redeemer was already born.
46:1 And Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices unto the God of his father Isaac.
To Beer-sheba: Heb. בְּאֵרָה שָׁבַע, like לִבְאֵר שָׁבַע, to Beer-sheba. The “hey” at the end of the word takes the place of the “lammed” at its beginning. [From Yeb. 13b] to the God of his father Isaac: One is required to honor his father more than he is required to honor his grandfather. Therefore, the sacrifices are associated with Isaac and not with Abraham. [From Gen. Rabbah 94:5]
This is sound advice to go pray at the graves of one’s parents or at least in the area where they did their Mitzvos.
2 And God spoke unto Israel in the visions of the night, and said: ‘Jacob, Jacob.’ And he said: ‘Here am I.’
A number of things come to my mind. Where is the name Yisrael? What took G-D so long to come to Yacov in a dream? Perhaps the Shechina has departed for being depressed but not the ability to receive a dream?
3 And He said: ‘I am God, the God of thy father; fear not to go down into Egypt; for I will there make of thee a great nation. 4 I will go down with thee into Egypt; and I will also surely bring thee up again; and Joseph shall put his hand upon your eyes.’ 5 And Jacob rose up from Beer-sheba; and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him. 6 And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him; 7 his sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his seed brought he with him into Egypt. 28. He sent Judah ahead of him to Joseph, to direct him to Goshen, and they came to the land of Goshen.
Essentially he went ahead to establish a Talmud Torah and Yeshiva for the Bnei Yisrael.
29 And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen; and he presented himself unto him, and fell on his neck, and wept on his neck a good while.
And Joseph harnessed his chariot: He personally harnessed the horses to the chariot to hasten to honor his father. [From Mechilta, Beshallach section 1] and he appeared to him: Joseph presented himself to his father. and he wept on his neck for a long time: Heb. עוֹד וַיֵ an expression of profuse weeping, and likewise, “For He will not place additional [guilt] on a man” (Job 34:23), an expression of profusion. He (God) does not place upon him additional accusations over [and above] his sins. Here too he wept greatly and continuously, more than was usual. Jacob, however, neither fell on Joseph’s neck nor kissed him. Our Sages said that he was reciting the Shema. [From Derech Eretz Zuta 1:10, ed. Hager, p. 62; quoted in Bereishith Zuta ; Yichusei Tannaim va’Amoraim , p. 180, Teshuvoth Hageonim, ch. 45]
30 And Israel said unto Joseph: ‘Now let me die, since I have seen thy face, that thou art yet alive.’
I will die this time: Its simple meaning is as the Targum renders. [If I should die this time, I would be consoled.] Its midrashic interpretation is, however: I thought that I would die two deaths, in this world and in the next world, because the Shechinah had left me, and I thought that the Holy One, blessed be He, would hold me responsible for your death. Now that you are still alive, I will die but once. [From Tanchuma Vayigash 9]
There is a much deeper meaning here. Yacov understood that he needed all twelve tribes to produce the Nation of Yisrael. If Yosef was dead he would not have an Am Yisrael nor a place in Olam HaBa. Now that Yosef was alive and had offspring. Yacov was guaranteed a nation and a place in the next world. Essentially his life was complete. The blessings at the end are the icing on the cake.
31 And Joseph said unto his brethren, and unto his father’s house: ‘I will go up, and tell Pharaoh, and will say unto him: My brethren, and my father’s house, who were in the land of Canaan, are come unto me; 32 and the men are shepherds, for they have been keepers of cattle; and they have brought their flocks, and their herds, and all that they have. 33 And it shall come to pass, when Pharaoh shall call you, and shall say: What is your occupation? 34 that ye shall say: Thy servants have been keepers of cattle from our youth even until now, both we, and our fathers; that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.’
So that you may dwell in the land of Goshen: which you need, for it is a land of pasture, and when you tell him that you are not skilled at any other work, he will send you away from him and settle you there. Are abhorrent to the Egyptians: Because they (the sheep) are their gods.
Pharaoh already heard about Yosef’s brothers so now it was time to meet them and his father (perhaps he could also use them).
47:1 Then Joseph went in and told Pharaoh, and said: ‘My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen.’ 2 And from among his brethren he took five men, and presented them unto Pharaoh. 3 And Pharaoh said unto his brethren: ‘What is your occupation?’ And they said unto Pharaoh: ‘Thy servants are shepherds, both we, and our fathers.’
Egyptians had a sheep god. If one saw the movie “Murder on the Nile” one could see the statues that stood in the ruins of a temple.
4 And they said unto Pharaoh: ‘To sojourn in the land are we come; for there is no pasture for thy servants’ flocks; for the famine is sore in the land of Canaan. Now therefore, we pray thee, let thy servants dwell in the land of Goshen.’
Let us live further into the rich and wet lands of the northern area of the Nile for we keep sheep which are abhorrent to the Egyptians: Because they (the sheep) are their gods.
5 And Pharaoh spoke unto Joseph, saying: ‘Thy father and thy brethren are come unto thee; 6 the land of Egypt is before thee; in the best of the land make thy father and thy brethren to dwell; in the land of Goshen let them dwell. And if thou know any able men among them, then make them rulers over my cattle.’
Near enough to Yosef but in a settlement that they are autonomous to educate their children and follow their religion without assimilation with the local population which is full of witchcraft, red ribbons on their arms, etc. (The red ribbons eventually came to Sephardic Jews who were ignorant from the North African Arabs and have spread like a virus among the ignorant Jews).
7 And Joseph brought in Jacob his father, and set him before Pharaoh. And Jacob blessed Pharaoh. 8 And Pharaoh said unto Jacob: ‘How many are the days of the years of thy life?’ 9 And Jacob said unto Pharaoh: ‘The days of the years of my sojournings are a hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained unto the days of the years of the life of my fathers in the days of their sojournings.’
The years of my sojournings: The days of my being a stranger. All my days, I have been a stranger in the land. And they have not reached: in goodness.
The Pshat is strange here for instead of just saying the ruler his age, Yacov is complaining about his hard life.
10 And Jacob blessed Pharaoh, and went out from the presence of Pharaoh.
So Jacob blessed: According to the custom of all those who leave the presence of princes, that they bless them and take their leave. Now what blessing did he bless him? That the Nile should rise at his approach, because Egypt does not drink rain water, but the Nile rises and waters it, and since Jacob’s blessing, Pharaoh would come to the Nile, and it would rise to greet him and water the land. [From Tanchuma, Nasso 26]
11 And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.
THE BEST LAND fertile from the fourth part of the Nile Delta that existed then and it shows up on satellite photos and is just south of the modern Suez Canal. It is ideal for grazing. Today because the water is not flowing there are thousands upon thousands of Mosquitos.  
12 And Joseph sustained his father, and his brethren, and all his father’s household, with bread, according to the want of their little ones. 13 And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and the land of Canaan languished by reason of the famine. 14 And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought; and Joseph brought the money into Pharaoh’s house. 21 And as for the people, he removed them city by city, from one end of the border of Egypt even to the other end thereof. 22 Only the land of the priests bought he not, for the priests had a portion from Pharaoh, and did eat their portion which Pharaoh gave them; wherefore they sold not their land.
It is my guess that Levy was the priest of the Bnei Yisrael and it continued on with his son therefore they were not subject to the rigors of slavery but rather served the spiritual needs of the works.
23 Then Joseph said unto the people: ‘Behold, I have bought you this day and your land for Pharaoh. Lo, here is seed for you, and ye shall sow the land. 24 And it shall come to pass at the ingatherings, that ye shall give a fifth unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones.’ 25 And they said: ‘Thou hast saved our lives. Let us find favor in the sight of my lord, and we will be Pharaoh’s bondmen.’ 26 And Joseph made it a statute concerning the land of Egypt unto this day, that Pharaoh should have the fifth; only the land of the priests alone became not Pharaoh’s.
A simple tax rather than make them State Bondmen but rather something manageable that 20% tax that 80% of the time they will be working for themselves. With this they have an incentive to produce and Pharaoh will always have his store houses full just in case of another famine or if he needs money to wage war.
27 And Israel dwelt in the land of Egypt, in the land of Goshen; and they got them possessions therein, and were fruitful, and multiplied exceedingly.
Parsha Vayehi
Yacov sees that he is about to depart from this world either by health signs or prophecy or Avraham or Yitzchak visiting him in a dream. This Parsha has the blessings of the tribes but what Yacov says to Reuven, Shimon and Levy do not on the surface look like blessings but upon analysis they are. They contain both the past and where the tribes will be in the future. Reuven sits on Ramat HaGolan a source of much of the water today in Eretz Yisrael. Shimon will have Zimri and there will be bad blood between his tribe and Pinchas from Levy. Levy is split in Yisrael and became the first Torah teachers from their 24 cities.
47:28 And Jacob lived in the land of Egypt seventeen years; so the days of Jacob, the years of his life, were a hundred forty and seven years.
Rashi analyzes the grammar, language and even if the Parsha is opened or closed to draw out his knowledge and that is what makes him so great: And Jacob lived: Why is this section [completely] closed? Because, as soon as our father Jacob passed away, the eyes and the heart of Israel were “closed,” (i.e., it became “dark” for them) because of the misery of the slavery, for they (the Egyptians) commenced to subjugate them. Another explanation: That he (Jacob) attempted to reveal the End [of the exile] to his sons, but it was “closed off” (concealed) from him. [This appears] in Gen. Rabbah (91:1).
29 And the time drew near that Israel must die; and he called his son Joseph, and said unto him: 'If now I have found favor in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt.
We saw this by the holy Bris Mila with Avraham too as if to say that my seed or in this case my other seed will avenge itself on you. People do not swear by the Bris today. We are not as holy as our forefathers who guarded their actions. We see that in the generation of Yosef, Yehuda giving in to go to Tamar and the incident of Zimri which was not inspired by heaven.
30 But when I sleep with my fathers, thou shalt carry me out of Egypt, and bury me in their burying-place.' And he said: 'I will do as thou hast said.' 31 And he said: 'Swear unto me.' And he swore unto him. And Israel bowed down upon the bed's head.
And Israel prostrated himself: [Although the lion is king] when it is the time of the fox, bow down to him. — [from Meg. 16b] ) On the head of the bed: He turned around to the side of the Shechinah (Gen. Rabbah, Vatican ms. no. 60). From here [the Sages] deduced that the Shechinah is at the head of a sick person (Shab. 12b). Another explanation: עַל רֹאשׁ הַמִטָה - [He prostrated himself to God] because his offspring were perfect, insofar as not one of them was wicked, as is evidenced by the fact that Joseph was a king, and furthermore, that [even though] he was captured among the heathens, he remained steadfast in his righteousness. — [from Sifrei Va’ethannan 31, Sifrei Ha’azinu 334]
48:1 And it came to pass after these things, that one said to Joseph: 'Behold, thy father is sick.' And he took with him his two sons, Manasseh and Ephraim.
That [someone] said to Joseph: One of the tellers, and this is an elliptical verse. Some say, however, that Ephraim was accustomed to study with Jacob, and when Jacob became ill in the land of Goshen, Ephraim went to his father to Egypt to tell him. So he took his two sons with him: so that Jacob should bless them before his death.
It is normal for a person in Yosef’s position and Yacov’s closeness to him that they have servants and they communicated via the servants also.
2 And one told Jacob, and said: 'Behold, thy son Joseph cometh unto thee.' And Israel strengthened himself, and sat upon the bed.
And [someone] told: The teller [told] Jacob, but [the text] does not specify who [it was], and many [Scriptural] verses are elliptical. And Israel summoned his strength: He said, “Although he is my son, he is a king; [therefore,] I will bestow honor upon him” [Midrash Tanchuma Vayechi 6]. From here [we learn] that we must bestow honor upon royalty, as Moses bestowed honor upon royalty, [as it is written, that Moses said to Pharaoh,] “Then all these servants of yours will come down to me” (Exod. 11:8), [rather than “You will come down to me”]. And so Elijah [also bestowed honor upon royalty, as it is written]: “And he girded his loins [and ran before Ahab until coming to Jezreel]” (I Kings 18:46). - [from Mechilta Beshallach Section 13]
3 And Jacob said unto Joseph: 'God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, 4 and said unto me: Behold, I will make thee fruitful, and multiply thee, and I will make of thee a company of peoples; and will give this land to thy seed after thee for an everlasting possession.
And I will make you into a congregation of peoples: He announced to me that another congregation of peoples was to be descended from me. Although he said to me, “A nation and a congregation of nations [shall come into existence from you]” (Gen 35:11) [meaning three nations], by “a nation,” He promised me [the birth of] Benjamin. “A congregation of nations” means two in addition to Benjamin, but no other son was born to me. Thus I learned that one of my tribes was destined to be divided [in two]. So now, I am giving you that gift. — [from Pesikta Rabbathi ch. 3]
5 And now thy two sons, who were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; Ephraim and Manasseh, even as Reuben and Simeon, shall be mine.
You will get the first born for Reuven has squandered his right to it and here is your double portion in Yisrael. If you have any more sons, they will be members of either of the two tribes above.
They are mine: They are counted with the rest of my sons, to take a share in the land, each one exactly as each [of my other sons]. — [from Baba Bathra 122b-123a]
6 And thy issue, that thou beget after them, shall be yours; they shall be called after the name of their brethren in their inheritance. 7 And as for me, when I came from Paddan, Rachel died unto me in the land of Canaan in the way, when there was still some way to come unto Ephrath; and I buried her there in the way to Ephrath--the same is Beth-lehem.' 8 And Israel beheld Joseph's sons, and said: 'Who are these?'
Then Israel saw Joseph’s sons: He attempted to bless them, but the Shechinah withdrew from him because of Jeroboam and Ahab, who were destined to be born from Ephraim, and Jehu and his sons, [who were destined to be born] from Manasseh. — [from Tanchuma Vayechi 6] [Jeroboam the son of Nebat, the first king of the Northern Kingdom, and Ahab the son of Omri were notorious idolaters.] and he said,“Who are these?”: Where did these come from [meaning: From whom were they born], that they are unworthy of a blessing?- [from Tanchuma Vayechi 6]
9 And Joseph said unto his father: 'They are my sons, whom God hath given me here.' And he said: 'Bring them, I pray thee, unto me, and I will bless them.' 10 Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. 11 And Israel said unto Joseph: 'I had not thought to see thy face; and, lo, God hath let me see thy seed also.' 12 And Joseph brought them out from between his knees; and he fell down on his face to the earth. 13 And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near unto him. 14 And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the first-born.
He guided his hands deliberately: Heb. שִׂכֵּל. As the Targum renders: אַחְכִּמִינוּן, he put wisdom into them. Deliberately and with wisdom, he guided his hands for that purpose, and with knowledge, for he knew [full well] that Manasseh was the firstborn, but he nevertheless did not place his right hand upon him.
15 And he blessed Joseph, and said: 'The God before whom my fathers Abraham and Isaac did walk, the God who hath been my shepherd all my life long unto this day, 16 the angel who hath redeemed me from all evil, bless the lads; and let my name be named in them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.'
This Pasuk is said each night except the night of Pessach before going to sleep.
17 And when Joseph saw that his father was laying his right hand upon the head of Ephraim, it displeased him, and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head. 18 And Joseph said unto his father: 'Not so, my father, for this is the first-born; put thy right hand upon his head.' 19 And his father refused, and said: 'I know it, my son, I know it; he also shall become a people, and he also shall be great; howbeit his younger brother shall be greater than he, and his seed shall become a multitude of nations.'
Yosef thought that Yacov did not see well enough so I wanted to correct him. But Yacov went by prophecy more than sight.
20 And he blessed them that day, saying: 'By thee shall Israel bless, saying: God make thee as Ephraim and as Manasseh.' And he set Ephraim before Manasseh.
Every Friday night before Kiddush we bless the children.
21 And Israel said unto Joseph: 'Behold, I die; but God will be with you, and bring you back unto the land of your fathers. 22 Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
And I have given you: Since you are taking the trouble to occupy yourself with my burial, I have given you an inheritance where you will be buried. And which is this? This is Shechem, as it is said: “And Joseph’s bones, which the children of Israel had brought up out of Egypt, they buried in Shechem” (Josh. 24:32). one portion over your brothers: Heb. אַחַד עַל אַחֶי‏ שְׁכֶם, the actual [city of] Shechem, which will be for you one share over your brothers. [Accordingly, we render: Shechem, [which is] one [share] over your brothers.]- [from Gen. Rabbah 97:6] Another explanation: “One portion” refers to the birthright, and indicates that his (Joseph’s) sons should take two shares. שְׁכֶם is a word meaning “a portion,” as the Targum renders. There are many similar instances in Scripture: “For You shall place them as a portion (שְׁכֶם)” (Ps. 21:13), You shall place my enemies before me as portions; “I will divide a portion (שְׁכֶם)” (ibid. 60:8);“…murder on the way, שֶׁכְמָה ” (Hos. 6:9), [meaning:] each one his share; “to worship Him of one accord אֶחָד) (שְׁכֶם” (Zeph. 3:9), [meaning: in one group]. which I took from the hand of the Amorite: From the hand of Esau, who behaved like an Amorite (Gen. Rabbah 97:6). Another explanation [of why Esau is called אמֹרִי]: who deceived his father with the sayings (אִמְרֵי) of his mouth. The Pshat is from Schem and Chamor.
49:1 And Jacob called unto his sons, and said: 'Gather yourselves together, that I may tell you that which shall befall you in the end of days. 2 Assemble yourselves, and hear, ye sons of Jacob; and hearken unto Israel your father. 3 Reuben, thou art my first-born, my might, and the first-fruits of my strength; the excellency of dignity, and the excellency of power. 4 Unstable as water, have not thou the excellency; because thou went up to thy father's bed; then you defiled it--he went up to my couch.
5 Simeon and Levi are brethren; weapons of violence their kinship. 6 Let my soul not come into their council; unto their assembly let my glory not be united; for in their anger they slew men, and in their self-will they houghed oxen. 7 Cursed be their anger, for it was fierce, and their wrath, for it was cruel; I will divide them in Jacob, and scatter them in Israel.
8 Judah, thee shall thy brethren praise; thy hand shall be on the neck of your enemies; thy father's sons shall bow down before thee.
He will obtain the kingship and he will sire the Moshiach via his son Peretz.
9 Judah is a lion's whelp; from the prey, my son, thou art gone up. He stooped down, he couched as a lion, and as a lioness; who shall rouse him up? \
He will be a fighter against the enemies of Yisrael. He was posted on the east in desert and marched first and now in our days he will fight for the redemption more than the other tribes who will be gathered after Yehuda.
10 The sceptre shall not depart from Judah, nor the ruler's staff from between his feet, as long as men come to Shiloh; and unto him shall the obedience of the peoples be.
Is this referring to David who came the Cohanim around Shilo or the return of Yisrael to Shilo 3500 after Yacov’s passing? Rashi views Shilo as the Moshiach see below:
The scepter shall not depart from Judah: from David and thereafter. These (who bear the scepter after the termination of the kingdom) are the exilarchs (princes) in Babylon, who ruled over the people with a scepter, [and] who were appointed by royal mandate. — [From Sanh. 5a] nor the student of the law from between his feet: Students. These are the princes of the land of Israel. — [From Sanh. 5a] until Shiloh comes: [This refers to] the King Messiah, to whom the kingdom belongs (שֶׁלוֹ) , and so did Onkelos render it: [until the Messiah comes, to whom the kingdom belongs]. According to the Midrash Aggadah, [“Shiloh” is a combination of] שַׁי לוֹ, a gift to him, as it is said: “they will bring a gift to him who is to be feared” (Ps. 76:12). - [From Gen. Rabbah ed. Theodore-Albeck p. 1210 ] and to him will be a gathering of peoples: Heb. יִקְּהַת עַמִּים denoting a gathering of peoples, for the“yud” of (יִקְּהַת) is part of the root [and not a prefix], like“with your brightness (יִפְעָת)” (Ezek. 28: 17), and sometimes [the “yud” is] omitted. Many letters are subject to this rule, and they are called defective roots, like the“nun” of נוֹגֵף (smite), נוֹשׁ (bite), and the “aleph” of“and my speech (אַחְוָתִי) in your ears” (Job 13:17); and [the “aleph”] of “the scream of (אִבְחַת) the sword” (Ezek. 21:20); and [the “aleph”] of“a jug (אָסוּ‏) of oil” (II Kings 4:2). This too, is [a noun meaning] a gathering of peoples, [meaning: a number of nations who unite to serve God and join under the banner of the King Messiah] as it is said: “to him shall the nations inquire” (Isa. 11:10). Similar to this is“The eye that mocks the father and despises the mother’s wrinkles (לְיִקְּהַת אֵם)” (Prov. 30:17), [i.e., meaning] the gathering of wrinkles in her face, due to her old age. And in the Talmud [we find]:“were sitting and gathering assemblies וּמַקְהו ֹאַקְהָתָא in the streets of Nehardea” [Pumbeditha] in Tractate Yebamtoh (110b). He (Jacob) could also have said: קְהִיּת עַמִּים [Since the“yud” of יִקְהַת is not a prefix denoting the third person masculine singular, but is a defective root, the form קְהִיּת עַמִּים would be just as appropriate.]- [From Gen. Rabbah 98:9] Or is the gathering of the Nations Gog and Magog?
11 Binding his foal unto the vine, and his ass's colt unto the choice vine; he wash his garments in wine, and his vesture in the blood of grapes;
He binds his foal to a vine: He prophesied concerning the land of Judah [namely] that wine will flow like a fountain from it. One Judahite man will bind one foal to a vine and load it from one vine, and from one tendril [he will load] one young donkey. — [From Gen. Rabbah 98:9] A tendril: A long branch, corjede in Old French, a vine-branch. [ He launders]…with wine: All this is an expression of an abundance of wine. — [From Gen. Rabbah 99:8] his raiment: Heb. סוּתֹה. It is a word denoting a type of garment, and there is none like it in Scripture. binds: Heb. אֹסְרִי, equivalent to אוֹסֵר, as in the example:“He lifts (מְקִימִי) the pauper up from the dust” (Ps. 113:7) [instead of מֵקִים];“You, Who dwell (הַישְׁבִי) in heaven” (ibid. 123:1) [instead of הַישֵׁב]. Likewise,“his young donkey” (בְּנִי אִתֹנוֹ) [instead of בֶּן אִתֹנוֹ] follows this pattern. Onkelos, however, translated it [the verse] as referring to the King Messiah [i.e., the King Messiah will bind, etc.]. The vine represents Israel; עִירֹה means Jerusalem [interpreting עִירֹה as“his city,” from עִיר]. The tendril represents Israel, [referred to as such by the prophet:]“Yet I planted you a noble vine stock (שׁוֹרֵק)” (Jer. 2:21). בְּנִי אִתֹנוֹ [is translated by Onkelos as] They shall build his Temple [בְּנִי is derived from בנה, to build. אִתֹנוֹ is] an expression similar to“the entrance gate (שַׁעַר הָאִיתוֹן)” in the Book of Ezekiel (40:15). [The complete Targum reads as follows: He (the Messiah) shall bring Israel around to his city, the people shall build his Temple.] He (Onkelos) further translates it in another manner: the vine refers to the righteous, בְּנִי אִתֹנוֹ refers to those who uphold the Torah by teaching [others], from the idea [expressed by the verse]:“the riders of white donkeys (אֲתֹנֹת)” (Jud. 5:10).
[He launders]…with wine: [Onkelos renders:] “Fine purple shall be his (the Messiah’s) garment,” whose color resembles wine. [The complete Targum reads: Fine purple shall be his garment, his raiment fine wool, crimson and colorful clothing.]“And colorful clothing” is expressed by the word סוּתֹה, [a garment] a woman wears to entice [מְסִיתָה] a male to cast his eyes on her. Our Rabbis also explained it in the Talmud as a term denoting the enticement of drunkenness, in Tractate Kethuboth (11b): And if you say about the wine, that it does not intoxicate, the Torah states: סוּתֹה [which means enticement to drunkenness. The Rabbis, however, render the passage as follows: and with the blood of grapes that entices.].
Beis Lechem and Chevron (where David ruled 7 years) were famous for their late vineyards and high quality wine.
12 His eyes shall be red with wine, and his teeth white with milk.
His eyes are red from drinking wine in abundance and having good teeth from milk which is also abundant in Yehuda.
13 Zebulun shall dwell at the shore of the sea, and he shall be a shore for ships, and his flank shall be upon Zidon.
Zevulun was famous for their commerce.
14 Issachar is a large-boned ass, couching down between the sheep-folds.
Issachar is a bony donkey: Heb. חִמֹר גָרֶם, a bony donkey. He bears the yoke of the Torah, like a strong donkey which is laden with a heavy burden. — [From Gen. Rabbah 99: 9] lying between the boundaries: like a donkey, which travels day and night and does not lodge in a house, but when it lies down to rest, it lies between the boundaries, in the boundaries of the towns where it transports merchandise. — [From Zohar vol. 1, 242a]
15 For he saw a resting-place that it was good, and the land that it was pleasant; and he bowed his shoulder to bear, and became a servant under task-work.
They would work hard at learning Torah and praying for the success of Zevulun. They became brother-partners one workers and paying for learning Torah and the other scholars.
16 Dan shall judge his people, as one of the tribes of Israel. 17 Dan shall be a serpent in the way, a horned snake in the path, that biteth the horse's heels, so that his rider falls backward.
Which bites the horse’s heels: So is the habit of a snake. He (Jacob) compares him (Dan) to a snake, which bites a horse’s heels, and [causes] its rider to fall backwards, although it does not touch him. We find something similar in [the story of] Samson: “And Samson grasped the two pillars of the center, etc.” (Jud. 16:29), and those on the roof died. Onkelos renders [נָחָשׁ] as כְּחִיוֵי חוּרְמָן, the name of a species of snake whose bite has no antidote, and that is the צִפְעֹנִי (adder). It is called חוּרְמָן because it destroys (חֵרֶם) everything. [Onkelos renders] וּכְפִתְנָא, and like a viper, like פֶּתֶן (Isa. 11:8, Ps. 58:5) [and he renders] יִכְמוֹן, [as] he will lie in wait.
18 I wait for Thy salvation, O LORD.
For Your salvation, I hope, O Lord!: He (Jacob) prophesied that the Philistines would gouge out his (Samson’s) eyes, and he (Samson) would ultimately say,“O Lord God, remember me now and strengthen me now only this once, etc.” (Jud. 16:28). - [From Num. Rabbah 14:9]
He saw the Gevurah of Shimshon against the Plishtim (Samson vs. Philistines).
19 Gad, a troop shall troop upon him; but he shall troop upon their heel.
As for] Gad, a troop will troop forth from him: Heb. גָּד גְּדוּד יְגוּדֶנוּ. All [these words] are expressions of a troop (גְּדוּד) as Menachem (Machbereth Menachem p. 52) classified it. If you ask [why] there is no [expression of] גְּדוּד without two “daleths,” we answer that [indeed] the noun גְּדוּד requires two “daleths,” for that is the rule of a word with a root of two letters [in this case גד], to double the final letter, but its root [remains] only two letters. Similarly, [Scripture] says:“Like a wandering (לָנוּד) sparrow” (Prov. 26:2), which is a derivative of [the same root as]“And I was sated with restlessness (נְדוּדִים)” (Job 7:4);“there he fell down dead (שָׁדוּד)” [lit., robbed] (Jud. 5:27), which is a derivative of [the same root as]“that ravages (יָשׁוּד) at noon” (Ps. 91:6). Also, יָגֻד, יְגוּדֶנּוּ, and גְּדוּד are from the same root. When the root is used in the יִפְעַל form (the future tense of the קַל conjugation), it (the final letter) is not doubled, like יָגוּד, יָנוּד, יָרוּם, יָשׁוּד, יָשׁוּב, but when it is reflexive (מִתְפַּעֵל) or causative (מַפְעִיל), it is doubled, like יִתְגוֹדֵד, יִתְרוֹמֵם, יִתְבּוֹלֵל, יִתְעוֹדֵד, or causative (מַפְעִיל) , [like]“He strengthens (יְעוֹדֵד) the orphan and the widow” (ibid. 146:9);“to bring Jacob back (לְשׁוֹבֵב) to Him” (Isa. 49:5);“restorer (מְשׁוֹבֵב) of the paths” (ibid. 58:12). Also, יְגוּדֶּנוּ stated here is not an expression meaning that others will cause him to do, [because then the “daleth” would be doubled,] but it is like יָגוּד הֵימֶנּוּ, will troop forth from him, similar to“my children have left me (יְצָאוּנִי),” (Jer. 10:20), [which is equivalent to] יָצְאוּ מִמֶנִי, they went forth from me. [Hence, this form is not the causative, but the simple conjugation, which does not require the doubling of the final letter.] גָּד גְּדוּד יְגוּדֶנוּ [means]: troops will troop forth from him-they will cross the Jordan with their brothers to war, every armed man, until the land is conquered. and it will troop back in its tracks: All his troops will return in their tracks to the territory that they took on the other side of the Jordan, and no one will be missing from them. — [From Targum Yerushalmi] in its tracks: Heb. עָקֵב. In their way and in their paths upon which they went they will return, equivalent to“and your steps (וְעִקְבוֹתֶי‏) were not known” (Ps. 77:20), and similarly,“in the footsteps of (בְּעִקְבֵי) the flocks” (Song of Songs 1:8); in French, traces , [meaning] tracks or footsteps.
Gad was on the Golan Heights.
20 As for Asher, his bread shall be fat, and he shall yield royal dainties.
From Asher will come rich food: The food from Asher’s territory will be rich, for there will be many olive trees in his territory, so that oil will flow like a fountain. And thus did Moses bless him, “and dip his foot in oil” (Deut. 33:24), as we learned in Menachoth (85b): The people of Laodicea once needed oil. [So they appointed themselves a Gentile messenger (according to Rashi, or a Gentile official, according to Rashi ms. and Rabbenu Gershom, ad loc.). They said to him, “Go and bring us oil worth a million (coins).” The messenger went to Jerusalem, where they told him, “Go to Tyre.” So the messenger went to Tyre, where they told him, “Go to Giscala (a town in the territory of Asher).” The messenger went to Giscala, where they told him, “Go to so-and-so, to that field.” He went to the field and he found a man breaking up the earth around his olive trees. The messenger asked him, “Do you have a million (coins) worth of oil?” The man replied, “Yes, but wait for me until I finish my work.” The messenger waited. After the man finished working, he cast his tools over his shoulder and went on his way, removing the stones from the path as he walked. The messenger thought to himself, “Has this man really a million (coins) worth of oil? I think the Jews have played a trick on me.” As soon as the man arrived at his town, his maidservant brought him a kettle of hot water, and the man washed his hands and feet with it. She then brought him a golden cup full of oil, and he dipped his hands and feet in it, to fulfill what is stated: “and dip his foot in oil.” After they had dined, the man measured out for the messenger oil (worth) a million (coins). He asked the messenger, “Don’t you need more?” “Yes,” the messenger replied, “but I have no money.” The man said, “If you want to buy, buy, and I will come with you and collect the money for it.” The man then measured out additional oil for one hundred eighty thousand (coins). It was said that the messenger hired all the horses, mules, camels, and donkeys that he could find in the land of Israel. As soon as the messenger arrived in his home town, the townspeople came out to praise him. He said to them, “Don’t praise me! Praise this man who measured out for me oil for a million (coins), and I still owe him a hundred eighty thousand (coins).” This illustrates the verse:“There is one who feigns riches but has nothing; one who feigns poverty but has great wealth” (Prov. 13:7).]
Asher was in the wet and abundant northern part of Israel.
21 Naphtali is a hind let loose: he gives goodly words. 22 Joseph is a fruitful vine, a fruitful vine by a fountain; its branches run over the wall.
A swift gazelle: This is the valley of Gennesar, which ripens its fruits swiftly, like the gazelle, which runs swiftly. אַיָלָה שְׁלֻחָה means a gazelle that runs swiftly. — [from Gen. Rabbah 99:12] [he is one] who utters beautiful words: As the Targum renders. [See below.] Another explanation: A swift gazelle: He (Jacob) prophesied concerning the war with Sisera: “and take with you ten thousand men of the men of Naphtali, etc.” (Jud. 4:6), and they went there with alacrity. And so it is stated there with an expression of dispatching, “into the valley they rushed forth with their feet” (ibid. 5:15). [he is one] who utters beautiful words: Through them, Deborah and Barak sang a song (Gen. Rabbah 98:17). Our Rabbis [of the Talmud], however, interpreted it (the entire verse) as an allusion to the day of Jacob’s burial, when Esau contested [the ownership of] the cave, in Tractate Sotah (13a). [As soon as Jacob’s sons reached the Cave of Machpelah, Esau came and stopped them. He said to them, “Mamre, Kiriath-arba, which is Hebron” (Gen. 35:27); Rabbi Isaac said that the name Kiriath-arba alludes to the four couples interred there: Adam and Eve, Abraham and Sarah, Isaac and Rebecca, and Jacob and Leah. Jacob buried Leah in his place, and the remaining one Esau said was his. Jacob’s sons said to Esau, “You sold it.” He replied, “Although I sold my birthright, did I sell my rights as an ordinary son?” They answered,“Yes, for it is written: ‘in my grave, which I bought (כָּרִיתִי) for myself’” (Gen. 50:5). Rabbi Johanan said in the name of Rabbi Simeon the son of Jehozadak, כִּירָה means nothing but sale (מְכִירָה), for in the coastal cities, sale is known as כִּירָה. Esau replied, “Give me the deed.” They said to him, “The deed is in Egypt.” [One asked another,] “Who should go (to get it) ?” [He replied,]“Let Naphtali go because he is as fleet-footed as a gazelle, as it is written: ‘Naphtali is a swift gazelle, [he is one] who utters beautiful words (אִמְרֵי שָׁפֶר).’” Do not read אִמְרֵי שָׁפֶר, but אִמְרֵי סֵפֶר, words of a scroll.] [I. e., it was Naphtali who brought the deed to the cave to prove that Jacob had purchased Esau’s burial right there.] The Targum renders: יִתְרְמֵי עַדְבֵהּ, his lot will fall [in a good land], and he will give thanks for his territory with beautiful words and praise.
22. A charming son is Joseph, a son charming to the eye; [of the] women, [each one] strode along to see him.
A charming son is Joseph: Heb. בֵּן פֹּרָת, a charming son. This is an Aramaism, similar to [the word used in the expression]“Let us express our favor (אַפִּרְיוֹן) to Rabbi Simeon,” [found] at the end of Baba Mezia (119a). a son charming to the eye: His charm attracts the eye that beholds him. of the] women, [each one] strode along to see him: Heb. עִלֵי שׁוּר. The women of Egypt strode out on the wall to gaze upon his beauty. Of the women, each one strode to a place from which she could catch a glimpse of him. עִלֵי שׁוּר, for the purpose of looking at him, similar to“I behold him (אֲשׁוּרֶנוּ), but not near” (Num. 24:17). There are many midrashic interpretations, but this is the closest to the literal sense of the verse. (Another explanation: This is how it should read, because according to the first interpretation, שׁוּר means“a wall.”)]charming-: Heb. פֹּרָת. The “tav” in it is [added merely] to enhance the language, similar to“because of (עַל דִּבְרַת) the children of men” (Ecc. 3:18), (lit., concerning the matter of). שׁוּר is the equivalent of לָשׁוּר, to see. [Thus the meaning of] עִלֵי שׁוּר [is] in order to see. Onkelos, however, renders בָּנוֹת צָעִדָה עִלֵי שׁוּר : Two tribes will emerge from his children. They will [each] receive a share and an inheritance. [Scripture] writes בָּנוֹת, alluding to the daughters of Manasseh, [i.e.,] the daughters of Zelophehad, who received a share [of the land] on both sides of the Jordan. בֵּן פֹרת יוֹסֵף [is rendered] my son, who will multiply, is Joseph פֹּרָת is an expression of procreation פִּרְיָה וְרִבְיָה). There are midrashic interpretations that fit the language [of the verse, as follows]: When Esau came toward Jacob, all the other mothers went out ahead of their children to prostrate themselves. Concerning Rachel, however, it is written: “and afterwards, Joseph and Rachel drew near and prostrated themselves” (Gen. 33: 7), [denoting that Joseph preceded Rachel]. Joseph said,“This scoundrel has a haughty eye. Perhaps he will take a fancy to my mother.” So he went ahead of her, stretching his height to conceal her. His father was referring to this when he blessed him בֵּן פֹּרָת, a son who grew, [meaning] you raised yourself over Esau’s eye. Therefore, you have attained greatness. — [From Gen. Rabbah 78:10]  of the] women, [each one] strode along to see him: to gaze at you when you went forth through Egypt (Gen. Rabbah 98:18). They [the Rabbis] interpreted it (עִלֵי שׁוּר) further as referring to the idea that the evil eye should have no influence over his descendants. Also, when he (Jacob) blessed Manasseh and Ephraim, he blessed them [that they should be] like fish, over which the evil eye has no influence. — [From Ber. 20a]
23 The archers have dealt bitterly with him, and shot at him, and hated him;
They heaped bitterness upon him and became quarrelsome: Heb. וַיְמָרִרֻהוּ. His brothers heaped bitterness upon him (Joseph), [and] Potiphar and his wife heaped bitterness upon him by having him imprisoned. [This is] an expression similar to“And they embittered (וַיְמָרְרוּ) their lives” (Exod. 1:14). - [From Gen. Rabbah 98:19] and became quarrelsome: Heb. וָרֹבּוּ. His brothers became his antagonists, (lit., men of quarrel). This verb form (וָרֹבּוּ) is not a form of פָּעִלוּ, [the simple active קַל conjugation], for if it were, it should have been vowelized like רָבוּ in“They are the waters of Meribah, where the children of Israel quarreled (רָבוּ), etc.” (Num. 20:13). Even if it (וָרֹבּוּ) denotes the shooting of (רְבִית) arrows, it would be vowelized the same way. It is [therefore] only a form of פֹּעִלוּ, the passive form, as in“The heavens were devastated (שֹׁמּוּ)” (Jer. 2:12), which is [equivalent to] הוּשַׁמּוּ Likewise,“They are taken away (רוֹמוּ) in a second” (Job 24:24), is an expression like הוּרְמוּ, except that the expressions of הוּשַׁמּוּ and הוּרְמוּ mean [to be devastated and taken away] by others, whereas the expressions שֹׁמּוּ, רוֹמוּ, [and] רֹבּוּ denote actions caused by themselves: they devastate themselves, they were taken away by themselves, they became quarrelsome. Similarly,“The island dwellers have been silenced (דֹמּוּ)” (Isa. 23:2) is like נָדַמּוּ Onkelos also renders וְנַקְמוֹהִי, and they took revenge from him. archers: Heb. בַּעִלֵי חִצִּים, [called this because their] tongues were like arrows (חִצִּים) (Gen. Rabbah 98:19). The Targum, however, renders it as מָרֵי פַלְגּוּתָא, an expression similar to“And the half (הַמֶּחֱצָה) was” (Num. 31:36), [meaning] those who were fit to share the inheritance with him, [viz., his brothers]. [I.e., Onkelos interprets בַּעִלֵי חִצִּים as those who should take half.]
Archers refer to his ‘bow’ that began to stand straight at the provocation of Mrs. Potiphar  and it was if she shot at him but he stayed steadfast in his fear of HASHEM.
24 But his bow abode firm, and the arms of his hands were made supple, by the hands of the Mighty One of Jacob, from thence, from the Shepherd, the Stone of Israel,
But his bow was strongly established: It became strongly established. His bow, his strength
By conquering his Yetzer as a young bachelor, he gained spiritual strength. He was true to the SHEPHERD of Am Yisrael.
25 Even by the God of thy father, who shall help thee, and by the Almighty, who shall bless thee, with blessings of heaven above, blessings of the deep that couched beneath, blessings of the breasts, and of the womb. 26 The blessings of thy father are mighty beyond the blessings of my progenitors unto the utmost bound of the everlasting hills; they shall be on the head of Joseph, and on the crown of the head of the prince among his brethren. 27 Benjamin is a wolf that ravens; in the morning he devours the prey, and at even he divids the spoil.'
Benjamin is a wolf, he will prey: He is a wolf for he will prey. He (Jacob) prophesied that they were destined to be “grabbers” : “and you shall grab for yourselves each man his wife” (Jud. 21:21), in [the episode of] the concubine [who happened to be] in Gibeah (ibid., chs. 19-21); and he prophesied about Saul, that he would be victorious over his enemies all around, as it is said: “And Saul took the kingdom… and he waged war…against Moab, and against the children of Ammon, and against Edom, etc., and wherever he turned, he caused them to tremble” (I Sam. 14:47). - [From Shitah Chadashah and Gen. Rabbah 98:3] in the morning he will devour plunder: Heb. עַד, an expression of plunder and spoil, translated into Aramaic as עִדָאָה. There is another example of its use in Hebrew: “Then plunder and booty (עַד שָׁלָל) were divided” (Isa. 33:23). He (Jacob) is referring to Saul, who arose at the beginning of the “morning (other editions: עַד is the blossoming) and sunrise” of Israel. — [From Esther Rabbah 10:13] and in the evening he will divide the spoil: Even when the sun will set for Israel through Nebuchadnezzar, who will exile them to Babylon, he (Benjamin) will divide the spoil. Mordecai and Esther, who were of [the tribe of] Benjamin, will divide the spoils of Haman, as it is said: “Behold, the house of Haman I have given to Esther” (Esther 8:7) (Esther Rabbah 10:13). Onkelos, however, rendered it as regarding the “spoils” of the priests, i.e., the holy things of the Temple, [namely the priests’ share of the sacrifices].
28 All these are the twelve tribes of Israel, and this is it that their father spoke unto them and blessed them; every one according to his blessing he blessed them. 29 And he charged them, and said unto them: 'I am to be gathered unto my people; bury me with my fathers in the cave that is in the field of Ephron the Hittite, 30 in the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite for a possession of a burying-place. 31 There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah. 32 The field and the cave that is therein, which was purchased from the children of Heth.' 33 And when Jacob made an end of charging his sons, he gathered up his feet into the bed, and expired, and was gathered unto his people.
He now completed his mission in the world with the blessings and peacefully departs to be with his forefathers.
50:1 And Joseph fell upon his father's face, and wept upon him, and kissed him. 2 And Joseph commanded his servants the physicians to embalm his father. And the physicians embalmed Israel. 3 And forty days were fulfilled for him; for so are fulfilled the days of embalming. And the Egyptians wept for him threescore and ten days. 4 And when the days of weeping for him were past, Joseph spoke unto the house of Pharaoh, saying: 'If now I have found favor in your eyes, speak, I pray you, in the ears of Pharaoh, saying: 5 My father made me swear, saying: Lo, I die; in my grave which I have dug for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come back.' 6 And Pharaoh said: 'Go up, and bury thy father, according as he made thee swear.' 7 And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt,
This was to assure that Yosef would return to Egypt.
8 and all the house of Joseph, and his brethren, and his father's house; only their little ones, and their flocks, and their herds, they left in the land of Goshen. 9 And there went up with him both chariots and horsemen; and it was a very great company. 10 And they came to the threshing-floor of Atad, which is beyond the Jordan, and there they wailed with a very great and sore wailing; and he made a mourning for his father seven days. 11 And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said: 'This is a grievous mourning to the Egyptians.' Wherefore the name of it was called Abel-mizraim, which is beyond the Jordan. 12 And his sons did unto him according as he commanded them. 13 For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field, for a possession of a burying-place, of Ephron the Hittite, in front of Mamre. 14 And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father. 15 And when Joseph's brethren saw that their father was dead, they said: 'It may be that Joseph will hate us, and will fully requite us all the evil which we did unto him.' 16 And they sent a message unto Joseph, saying: 'Thy father did command before he died, saying: 17 So shall ye say unto Joseph: Forgive, I pray thee now, the transgression of thy brethren, and their sin, for that they did unto thee evil. And now, we pray thee, forgive the transgression of the servants of the God of thy father.' And Joseph wept when they spoke unto him. 18 And his brethren also went and fell down before his face; and they said: 'Behold, we are thy bondmen.' 19 And Joseph said unto them: 'Fear not; for am I in the place of God? 20 And as for you, ye meant evil against me; but God meant it for good, to bring to pass, as it is this day, to save much people alive. 21 Now therefore fear ye not; I will sustain you, and your little ones.' And he comforted them, and spoke kindly unto them.
Benyamin had nothing to fear but the other brothers despite the 17 years of good welfare were in fear of Yosef and he magnanimously comforts them.
22 And Joseph dwelt in Egypt, he, and his father's house; and Joseph lived a hundred and ten years. 23 And Joseph saw Ephraim's children of the third generation; the children also of Machir the son of Manasseh were born upon Joseph's knees. 24 And Joseph said unto his brethren: 'I die; but God will surely remember you, and bring you up out of this land unto the land which He swore to Abraham, to Isaac, and to Jacob.' 25 And Joseph took an oath of the children of Israel, saying: 'God will surely remember you, and ye shall carry up my bones from hence.' 26 So Joseph died, being a hundred and ten years old. And they embalmed him, and he was put in a coffin in Egypt.
With the death of Yacov and Yosef Sefer Beresheis concludes and shortly afterwards the other brothers pass away and soon the remaining generations are all native citizens to Mitzrayim.
Chazak – Chazak v’ nit Chazak
Today is the 10th of Teves where the siege of Yerushalayim during the first Temple took a turn for the worst. It is the shortest fast of the year.
Afternoon prayers start approximately a half hour before sunset and Maariv is prayed early. Kiddush can be made in Israel 30 minutes after sunset.
A few words on the laws of making Kiddush (see Shulchan Aruch Chaim 271 for details)
The source in  the Talmud is Meseches Pessachim Chapter 10 where the whole discussion on making Kiddush and eating the afternoon before Shabbos or Yom Tov and the day becomes holy. I wanted to bring down an important point that was not clear and one can check the Mishnah Berura for this. I start out with the consensus among the Rabbis. 
The whole Rabbinical World agrees that on Saturday Morning one can make Kiddush on Wine, Beer, Alcohol, Bread. There is also a 98% plus consensus that one cannot make Kiddush on Soda or other soft drinks. However, it the drink of the nation or island is let us say pure pineapple or orange juice that is not deleted and people drink that instead of wine or water, then one could make Kiddush over that! (Note the word is pure and not the sugary drinks that are sold) In Israel where wine, pure grape juice, beer, alcohol etc. is available one should not use other drinks.)
For Havdallah one usually makes it on wine or grape juice. The debate arises among Rabbis the week before Tisha B’Av or in the house of a mourner as wine makes the heart happy. If one is mourner and has a relative that can make Havdallah over wine or grape juice, that is OK. Otherwise, one can make it over beer or many prefer making it over coffee or tea. (Again the Rabbis are 98% plus against other drinks)
Kiddush for Friday Night is the main source of dispute. Some Rabbis hold that if kosher wine is available in your town you cannot under any circumstances make Kiddush over anything but wine/grape juice or bread even if you prefer beer. The question arises what happens if you are stuck in a town, state or country where there is no kosher wine available (example Mississippi which does not have one Orthodox Synagogue). Another question arises if one has only one bottle of wine and it slips from his hand and breaks on Friday Night just before Kiddush and one is in a country Czech Republic or Germany where Beer is the National Drink and one has in his house plenty of beer? It appears to both the Dayan Rabbi Mimran Shlita and myself  as we learned this Siman in the Mishnah Berura that it would be permissible under these circumstances to make Kiddush on Beer. (I once saw a man make Kiddush on a cup of Brandy but since one could get into danger it is not advisable and a few months later the man had a massive coronary attack and is years later B”H alive.)    
Measure for Measure three stories from Chaim B.
Three absolutely amazing factual stories: These stories are woven with shared mystical threads. All the details are absolutely true. Three stories translated from Russian by Chaim Zehavi
First Story
At the beginning of WWII, when the truth about the fate of the Jewish people was discovered, and when there were still ways to save them, a few hundred rich Jews bought a ship in order to get their families on board and escape to America. But they needed visas, so they approached the American Ambassador in London. It was not difficult for him, but he utterly refused. The Jews, in order to save their families, went without the visas.
When the Ambassador found out about it, he contacted Washington, advising them that a ship with illegal immigrants is approaching America. The Jews managed to overcome the horrors of war and reach America, but were not permitted into America. These unlucky people were ordered to turn around and return to burning Europe. and all burnt in the camps.
When the tragedy was revealed, the Rabbi of London came to the American Ambassador and said: "Your deeds do not befit not only your post, but you are not fit to be called 'a human'. And now, since you caused hundreds of people's death, YOU AND ALL YOUR DESCENDANTS generations down from now on will be cursed!"
The name of the American Ambassador was Kennedy. (Three out of four of his sons died in his lifetime and the 4th could not become President due to his drunk driving and he had a retarded daughter.)
Second Story
Again, WWII. Lithowenia. The Japanese Ambassador, who was a compassionate and noble person, disagreed with the Nazi crimes, and was concerned with the future of the European Jewry. He used his status and provided them with visas to Japan. From Japan they immigrated to America. Thus he saved the lives of thousands of Jews.
When the Germans found out they demanded that the Ambassador will be removed. The Japanese, allies of the Nazis, followed the request. But he still had 2 weeks until his return, and he used these 2 weeks, and worked around the clock, days and nights, and recruited people to help him issue more visas. The lives of many more Jews were saved this way.
This was a very dangerous act, deserving of admiration.
Prior to his leaving a mission of Jews from the Vilna Synagogue came to thank him.
"What you have done for the Jewish People will never be forgotten, and we will pray to God to bless you and your descendants."
This wonderful person returned to Japan, and miraculously all his punishment was that he was fired and lost his pension.
In order to help his family he started a small workshop. His name was Mitsubishi.
Third Story
In the center of the city of Kiev there's a statue in memory of the all-powerful leader of the Ukraine, Bogdan Khmelnitsky. He is sitting on the back of a beautiful horse, his right hand holding a sword and pointing up, towards the sky. he is the epitome of Ukraine's independence. Khmelnitsky is the pride of the Ukrainians, and all visitors are impressed by the beauty of the statue of the great leader.
But not many know that Khmelnitsky was a beastly anti-Semite. On his conscience many pogroms against the Jews, burning down of towns and villages, and the blood of many innocent Jews. How many future-geniuses, who could have been great achievers, were lost to the world. His ruthless thugs had no mercy for women or children.
These are historical facts. A lot sorrow brought the accursed Khmelnitsky to the land of Ukraine.
But in one town, the pogrom was especially horrible. Khmelnitsky and his thugs, drunken on Jewish blood, robbed and destroyed all the homes of the Jews. The boys and the girls were taken to the Synagogue and were all burnt without mercy. All that was left of this town was its name, and not one living Jew.
The name of this town is Chernobyl, and in the exact place that the Synagogue used to be, was the Nuclear Plant #4 of the infamous power plant known in the tragedy that occurred in this town.
This story was pointed out to me by Miriam Esther of NY

From Mountain Mama to Yiddishe Mama -The true story of an Appalachian family of 12 who converted to Judaism. By Penina Neiman

Sheryl Youngs was born into a devout family of Sabbath-observing Christians, adherents of the Church of God 7th Day. Her father, Brother Victor Youngs, was the pastor of their church, a charismatic leader who conducted many baptismal ceremonies over the years. He had but one little congregant who stubbornly refused to be baptized; his daughter Sheryl.
At the age of 16 she finally succumbed to familial pressure and allowed herself to be baptized. When asked to sign the baptismal certificate that stated a lifelong pledge to serve as a “flowering vine of their Savior,” she refused. She did not want to sell herself out to a religion that she was less than 100% sure was the truth.

A questioning teen

Sheryl was a questioning teen, intuitively searching for knowledge of her Creator.
“When I was 14, I attended a youth camp with a group from our church. One night, everyone sat around a campfire, singing and praying. Somehow, the very beauty of the service did not satisfy me; if anything, it only intensified the relentless yearning within me. I wanted something more.
“I walked up a wooded hill and peered up at the heavens spread out above the towering pine trees. The flickering stars felt so close; I felt deeply connected to God. Deep within, a new thought welled up. God, Creator of the magnificent heavens above me, was surely great enough to hear my prayers. I said to myself, ‘If the God of the universe is so powerful as to make these heavens, then I know that He can listen to my prayer. I need no mediator! From now on, I am only going to pray to God Himself!’”1
Sheryl was a voracious reader, passionately devouring book after book in her quest for knowledge of God and her purpose in the world. It was the following words of Tolstoy that got her thinking, “’These are the great questions of life that everyone has to answer; is there a God? Is there life after death? Is there reward and punishment? What’s the purpose of life?’ These questions fueled my desire for more knowledge. The more I read, the more I realized that there was much more to know. I began to keep a list of books that I was determined to track down and read. My father once joked that I reminded him of an alcoholic pining for a drink, and there was truth to his words. I read like a man possessed, devouring book after book in my search for answers.”
Although she had many questions, Sheryl was afraid to express her concerns. She began to search for answers within the context of different branches of Christianity, but in every church she encountered new practices and beliefs that went against her perception of God.
Upon entering college she resolved to study all the religions of the world. The society she’d come from had given her a genteel anti-Semitism and a mistrust of Jews, which kept her from taking a serious look at Judaism. She resolved instead to study the Koran, but was unable to understand it.

Bible College

She decided to continue her education at the Midwest Bible College in Missouri, which proved to be a turning point in her life. It was at Bible College that Sheryl met John Massey, a Bible scholar and the man she would marry.
“As a teenager, I had struggled with doubts and fears about religion, but the… reaction that Christianity exerted upon questioners who thought out of the box kept me from ever verbalizing my troubling thoughts. For years I turned them over and over in my mind as I continued my lonely search for answers. Ironically, it was at missionary college that I came upon the first few holes in my belief system. There, I learned that the New Testament had evolved out of a collection of letters that mere men decided to write – men who had not even claimed to have received prophecy.
“And it was in missionary college, at the age of 19, that I finally found someone I could talk to… One summer night, [my friend and teacher] Jewell and I stood together under the oak trees in front of her home. We were talking about the Bible, and Jewell told me that she was troubled by our religion’s practice of extracting just a few commandments from the Old Testament while ignoring all the rest. Her words struck a chord. I had grappled with this question for years. This was the first time I had ever heard anyone verbalize it.”
It was also Jewell who first suggested that Sheryl date John Massey. Before long the two were engaged and had decided to establish their home in Georgia near John’s parents.

Moving to Appalachia

It was there that Sheryl received the shock of her life. Although she had realized that her in-laws lived a simpler life than what she had been accustomed to back in Southern California, she hadn’t realized the full extent of the difference until after her wedding.
She had envisioned living in a pleasant farmhouse with a white picket fence. Instead, home was a little room at the back of her in-laws’ house deep in the Appalachian Mountains. This was the 1970’s, and Sheryl now had to get used to a home with no indoor plumbing, a place where a soothing hot shower was an impossible luxury and outhouses were the norm.
Back in school John presented the perfect picture of a modern man. He cut a smart image in his suit and drove a nice car. Sheryl had every reason to believe that he was used to the same middle class standards that she was. Having grown up in the ’60’s, Sheryl had a bit of an anti-materialistic mentality, and was not all that alarmed by the thought of “roughing it.” Yet the beginning of her married life was challenged by the great cultural differences she now confronted at every turn. The new slow-paced life style she was introduced to as they began their family amongst the mountain folk was light years away from anything Sheryl had ever imagined.
Sheryl had been trained since childhood not to complain, and had learned that it was best not to feel at all. Her parents believed that children were inherently evil and were firm believers in corporal punishment. Her father’s disciplinary measures would likely be considered quite harsh by today’s standard. She had also been taught that it was her duty to submit to the will of her husband. So although she was bewildered by her new circumstances, she never thought to challenge her husband.
Sheryl worked hard to fit in and accept her new life. In time she learned how to haul water up from the well, build a fire, make Granny’s butter milk biscuits, and butcher the freshly killed deer that her sons brought home for dinner.

A homeschooling pioneer

Walker County, Georgia, where John and Sheryl raised their family, was known for its impoverished and unsuccessful public school system. Sheryl never met anyone in those parts with a college education; the vast majority of adults had never even finished grade school and 40% of the county was illiterate. Sheryl was determined to homeschool her children, a decision she had made in response to her own exposure to the loose moral values in the U.S. public school system. Despite the fact that homeschooling was illegal in Georgia and the truant officers and social service workers even threatened to take their children away, Sheryl held on to her vision. She had always been idealistic, and once she became a mother she channeled her passion into educating her children.
“My lessons included a lot more than the standard curriculum of reading, writing, and arithmetic… I also made sure to incorporate many life lessons into our classroom discussions. In this way I was able to instill in my children the attitudes and values that their father and I had cultivated over the years. I also read to them from the Old Testament… My personal favorite was dubbed ‘successful men,’ which I developed into a tool to get my sons to think beyond society’s desire for instant gratification. I wanted them to have a chance at a brighter future, to grow to become men of vision who would build a life for themselves beyond the squalor that mired our society of hillbillies.“
Except for a few brief years when they lived near an Indian reservation in Oklahoma, or near her widowed mother in Joplin, Missouri, Sheryl spent most of next 23 years living in the Appalachian Mountains. Materially the family encountered nothing but unremitting poverty, and Sheryl struggled mightily to keep her family warm and fed. But for all their deprivation, the Massey’s were blessed with a beautiful family consisting of ten healthy and well adjusted children.

Breaking away from the Church

Spiritually they had taken their own unique journey. Early on in their marriage John’s in-depth bible study led him to reject Christianity, a realization that left a very devout Sheryl devastated. Although she had been beset by doubts for nearly her entire life, her parents had managed to instill in her the belief that accepting their savior would guarantee eternal salvation. She was too frightened to even contemplate giving up Christianity. It was a risk she wouldn’t dream of taking. For seven years the couple was at odds over their personal views of religion. Sheryl tried everything to bring her husband back to their roots. Finally, after all those years, she was worn down. There was nothing left to try. Broken hearted, she prayed to God to bring her husband back to their roots, and as an afterthought added, “And if he is correct, help me to see the truth.”
The next time she opened a bible she felt as if a light had turned on and her lifelong struggle with her questions on Christianity all came to the fore. Sheryl began to see the validity behind John’s beliefs and decided to go along with her husband.
“I had fought with myself for decades as I tried to make sense of the contradictions between my religion and my own relationship with the Creator. One of the hardest parts of belonging to this religion was the suffocating feeling that there was nothing else to learn. As a thinking individual, I had formed my own impressions of the world. I looked up to the heavens and saw an endless sky spread out above me. The dark expanse of the evening sky, studded with multitudes of stars, shining pinpricks of light coalescing into giant galaxies, all bore proof of the vastness of the universe and beyond. In contrast to the mind-boggling endlessness of the world, I found the complexity inherent in the DNA of the microscopic cells in even my littlest toe to be just as great proof of an Intelligence so endless and so infinite that I was awed.
“After witnessing firsthand the greatness of the physical world, I had been left wondering how the spiritual world could possibly be so simplistic and narrow. If the physical world is infused with a sense of infinity, why would the spiritual world be so limited, comprising just a few beliefs and practices? Shouldn’t religion be at least as intricate as the physical world?”
John and Sheryl believed in One God Who had created the world and had given mankind the Old Testament. They continued to rest on the Sabbath. They no longer went to church, alienating their community and their family. They were on their own.
They might have stayed on that mountain, observing their own idea of religion until this day, if Sheryl hadn’t come to realize that her growing children needed some sort of community if they were to find fitting mates and establish families of their own.

Searching for God’s People

It was John who first suggested they look into Judaism, since he recognized that Jews also rested on the Sabbath and studied the Old Testament. Their first foray into Judaism brought them to a Conservative Congregation in Chattanooga, Tennessee. Sheryl was impressed by the rabbi, a polished Harvard graduate, and was deeply inspired by the Kiddush ceremony. They attended services there for some time, before becoming disenchanted with some of the congregant’s manner of dress and deciding to move on.
Their next step was a Reform temple in Rome, Georgia but nothing about the temple or the service spoke to the Masseys. Then John met Rabbi Michael Katz, an Orthodox rabbi in Chattanooga. The Massey boys remember their father’s ecstatic declaration upon meeting Rabbi Katz. “For the first time in my life, I met a man who could answer my questions!” In keeping with the Torah’s directive to turn away prospective converts Rabbi Katz suggested that they attend a Unitarian Universalist congregation. However the loose moral standards accepted in that congregation discouraged the Masssey’s from taking an interest in that congregation.
For the next year they put their search on hold and spent their time on the mountain following their own religious beliefs. Then John went back to Rabbi Katz and tried again. This time the rabbi tried to discourage him by telling him that services were conducted in Hebrew, a language he wouldn’t be able to understand. John would not be deterred, and so Rabbi Katz invited him and his oldest sons down to the synagogue. In time the Massey family was invited for Shabbos.
Sheryl and her children were taken by the beauty of the Jewish Shabbos. As Sabbath observers the concept was familiar, but she felt it was empty compared to what the Jews had. She loved the way Rabbi Katz interacted with her children, and was thrilled that Rebbetzin Toby Katz was able to answer some of the questions that troubled her. It was Sheryl who first decided that she would like to convert. After some time John began to look into the Noahide movement2.
The Massey boys were growing up, and the oldest son, Joey, decided to move ahead in his spiritual quest without waiting for his parent’s decision on the matter. He bought himself a pickup truck and began driving out to Atlanta on a daily basis to learn Torah. Joey accepted the Torah as the ultimate truth and realized that all that was required of him was the observance of the Seven Noahide Laws. Joey loved hunting, the woods, the mountain folk, and the entire culture he was raised in. The city felt cold and foreign in comparison. He struggled with the choice that confronted him; to convert and become a Jew or remain a faithful Son of Noah? His greatest fear was that his family would not follow him to Judaism, yet Joey decided to become a Jew. He felt that through Judaism and observing its 613 mitzvot he would forge a close relationship to God. Joey moved to Atlanta and converted, his brother Nate came soon after, as did the rest of the family.
In the space of just a few years Sheryl and John’s four oldest sons converted to Judaism and flew off to Jerusalem to learn in a yeshivah. The fifth one followed on their heels. At that same time the Masseys faith was tested once again. After giving birth to ten healthy children, Sheryl bore her 11th child, a little girl whose medical condition was incompatible with life, and who died at the age of one month.
The family was devastated, and Sheryl was overcome with grief. In the wake of this crisis the Massey’s marriage fell apart and John and Sheryl divorced.

Finding peace in the Land of Israel

Two years later Sheryl converted along with her younger children and took the name Tzirel Rus. She moved the rest of her family to Israel were the family was finally reunited. (Their father would follow them and convert a few years later.) It was there that she finally found peace after years of searching and suffering.
“I stood at the world’s holiest site, the Western Wall, the remnant of the glorious Temple that once graced the earth. …I had been praying all my life, turning my heart to the Creator of the heavens and stars and begging Him to help me on my life’s journey. I promised to serve Him, but didn’t know how. Empty and alone, I was ignorant of the truth, clawing at the earth as I slowly, laboriously climbed the rugged terrain of the expedition that had been my life.
“…Now my soul raced to find my place among all the women who seemed to roil with prayer and connection to God. I restrained myself and walked towards the plaza, filled with an intense thanksgiving that I was at last able to connect with my God amidst a crowd of other yearning souls.”
It was in Israel that Tzirel Rus’s dream at last came true, as she sat at her Shabbos table surrounded by her ten Jewish children, serenaded by the melodious singing of her children and their friends. She rented an apartment in a small developing town in the Judean Hills. Her innovative and pioneering spirit urged her to roll up her sleeves and get to work in building up the local English speaking community. She arranged Torah classes and brought in speakers, and before long became a well known and much loved member of her community.
An excerpt from a letter written to her Jewish friends back in the U.S. expresses these sentiments.
“I feel that all of my life’s experiences have been to bring me to this moment. God had always put me in situations where I had no one to follow, compelling me to blaze my own path. Here in this growing town, I feel a sense of destiny. With God’s help I will get to pioneer and blaze new trails, only this time I am building on holy soil amidst a holy nation. This time everything will be forever.”
After seven years of single motherhood, Tzirel Rus married the man of her dreams. A Hassidic Jew, Avrum had grown up in New York, and like her had known the pain of a failed marriage, as well as a lifelong incapacitating illness.
“Our backgrounds couldn’t have been more different. Avrum had grown up in Crown Heights, and had gone to cheder with the Boyaner Rebbe. And me? Southern California and the Appalachian Mountains are a long way from Crown Heights…
“With all that, Avrum and I found much in common. There is something about painful life experiences – no matter what their source – that draws together fellow survivors. Our past histories, in which we had both engaged in backbreaking labor, removing metaphorical stones and battling the parched and hardened earth, had resulted in dark, loamy soil from which our shared future would sprout. The vagaries of our lives forced both of us to rise above our physical limitations and develop a more spiritual perspective on life. This strength became the cornerstone of our relationship, the basis for the deep understanding that developed between us. We became true partners in every way. More, we were each other’s biggest fans.”
With her marriage to Avrum, Tzirel Rus finally moved beyond her difficult childhood and merited to build a warm and peaceful home where her children and grandchildren feel so loved and welcome.
Tzirel Rus’s unusual journey and charismatic personality have made her a magnet for many searching Jews. Her message to them? “I have looked into the four corners of the world, searching for the recipe of life, and after all my efforts I can honestly tell you that I found it by the Jews.”
You can read the story of the father, mother, and their ten children who all converted to Judaism in the newly-published book, The Mountain Family, by Tzirel Rus Berger and Penina Neiman (Mesorah Publications). To order Elli Chai One Stop Judaica Tel 301-933-1800 2305 University Blvd W, Silver Spring, MD 20902
1. All quotes taken from Sheryl’s memoir, “The Mountain Family” Mesorah Publications.
2. After the great flood God commanded Noah and his sons to observe seven commandments. These include the prohibitions of idolatry, theft, immorality, murder, blasphemy, and the taking of a limb from a live animal. The seventh commandment is to set up courts of judgment. According to the Torah these are the commandments that a non-Jew is required to observe in order to live a righteous life.
This came from Miriam Esther of Boston: Time to boycott the Dan Hotel Chain
From Lilo: Jews are bullied because they exist:
Missionaries taking advantage of ignorant Jews especially Russian Immigrants in the South:
A Jew in prison in Cuba for trying to set up an internal Jewish Internet.,7340,L-4462304,00.html
Oy Gewalt! Noreen sent me a link that Human DNA is being used in GMO rice!
The man who dealt with the complaints of the soldiers in service passes away.
Barry Shaw of the Jerusalem Post supplied the link my comments: Israeli Air Force does not like dog fights but if we must we will an old movie from the days of the Mirage I worked with equipment for Kfirs and other more modern Aircraft.
I got this nice Oseh Maaseh Beresheis from the mother of Kayla Rus (Ruth) bas Chaya Rachel the teen cancer patient as a relief perhaps thanks for our prayers:
To post this or not to post this but being a parent and grandparent I decided to post this to get parents to warn their daughters of these dangers. I am sure this is how Natalie Holloway disappeared.,7340,L-4463830,00.html
Inyanay Diyoma
This was an IED and planted by somebody in Syria:
This was very close to where I used to patrol the Syrian Border fully exposed in ’80 or ’81.,7340,L-4462329,00.html
The community organizer tries to speak to individuals over the heads of politicians this was broadcasted on all three channels live Motzei Shabbos:
Al Qaeda the brothers of the Muslim Brotherhood endangers the area as well as Iran:
H. sent me this. (R.C. almost lost her father a farmer to murderers but he had a gun. Baruch Levine lost his father, a farm, who loved by his workers but murdered for being white) BETHULIE – A massive outburst of violence is expected all over South Africa as soon as Nelson Mandela is dead. Uhuru, as it is known, is a prophesy that white people will be “swept into the sea”, famously foretold by Siener van Rensburg many, many, many years ago.
White people are stocking up on baked beans, bully beef and paraffin. Biltongis being dried, beskuit is being baked. Pumpkins are being taken off the roof and into the basement. Brandy is being rationed, and dogs are being donated to the SPCA.
Wouter Veenstra and his family have managed to convert their home into a compound. Veensra is not taking any chances. The steel bars on the windows have been replaced by titanium, and the windows now boast bulletproof glass. The roof of the house has been covered with camouflage netting. Shelves along the walls are lined with enough food, fuel and water to last approximately two months. “Our only problem is human waste,” revealed Veenstra. “If they figure out how to block it in they may be able to stink us out.”
Still, Veenstra is not about to give up, and preparations for the day when South Africa will be engulfed in a sea of violence continues full steam. He’s got a whole team of his black farm workers digging a bunker. If they manage to break through the first line of defense, the Veenstra family plans to descend into the underground. “We will survive, come what may,” declared Veenstra. “They’re not going to get us. We’ll go into hiding if we have to. We’re not afraid of anyone.”
All the EU aid went to weapons:
Iran laughs at Obama all the way to the bank:,7340,L-4462548,00.html
Kerry is running amuck with his goal of getting the Nobel Prize:
Obama and Kerry have done something that no other US President was capable of doing getting quiet co-ordination between Israel and Saudi Governments.
IDF continuing to distribute gas masks:,7340,L-4462854,00.html
What does Iran do on the diplomatic front?,7340,L-4463354,00.html
The way the news was talking it was as if there was another Arab entity by the Dead Sea:,7340,L-4463319,00.html
The Egyptian Military do not like Israel or the Peace Agreement but they hate the Jihad more:
This guy wants a Prize for Peace over our dead bodies:
On one hand Hezballah is losing fighters on the other they are getting combat hardened.

This is part of untold stories from any army:,7340,L-4463692,00.html sometimes one must praise true courage and bravery:,7340,L-4464363,00.html
Kerry unsure of Iranian deal so why did he make it?,7340,L-4463810,00.html
Iran trying to isolate the Sunni influence or my Jihad is better than your Jihad:
RJC to Senate Democrats: Stop Blocking Iran Sanctions
Washington, D.C. (December 11, 2013) -- The Republican Jewish Coalition (RJC) released a statement today regarding efforts by top Senate Democrats to block consideration of stronger sanctions against Iran.
RJC Executive Director Matt Brooks stated, "Senate Majority Leader Harry Reid and Senate Banking Committee Chairman Tim Johnson are preventing the Senate from considering legislation to impose stronger sanctions on Iran. In August, the House passed a bill that would impose stronger sanctions on Iran's energy sector and limit Iran's access to money in overseas accounts, among other provisions, to reduce the funds Iran has available for its nuclear program. Senate action on similar language has been promised but has been delayed repeatedly by the senior Democrat Senators who control the agenda.
"Determined to prevent consideration of a bipartisan amendment strengthening sanctions, Senator Reid has delayed the Defense authorization bill until the last minute and is now trying to ram the bill through the Senate without allowing any amendments at all. Senator Johnson has stalled action on the sanctions bill before his committee.
 "We call on the Senate Democrats to allow Senators to vote on Iran sanctions legislation. Sanctions are the most effective method so far for bringing pressure to bear on the Iranian regime. They brought Iran to the negotiating table and they are our best means of keeping the pressure on Iran to stop their nuclear program. It is time for the Senate to take action on tough Iran sanctions."
Have a productive fast and a good Shabbos,
Rachamim Pauli.