Friday, December 11, 2015

Parsha Mikeitz, story, Chanucha from the Talmud

Special Prayers requested: Ganadi Chaim ben Raayah-Rachel
Yosef ben Shifra Z”L can be removed for the prayer list.

Parsha Mikeitz

Two Parshiyos are cliff hanger sagas. This past week we ended the Parsha with Yosef still a slave stuck in jail and not knowing what would become of him. This week the brothers don’t know what will be the fate of Benyamin.

41:1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. 2 And, behold, there came up out of the river seven kine, well-favored 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.

It was Pharaoh’s birthday dream. Something was definitely wrong here as cows don’t eat meat nor are cannibals. Also it is very illogical for a lean cow to devour a fat cow and remain lean. This shocked him into wakening and he told his guards who recorded the dream.

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.

Certainly grain does not swallow other grain for in old English corn = grain and not American Maize. Again he was shocked awake. Since Pharaoh was Mitzrayim this was a national dream and not personal.

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]

One said you will have seven daughters and bury them another said you will make seven conquests but lose them. All the answers did not seem correct to Pharaoh.

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.

He had come to Yosef not because of his dream but because he dreamed the solution of the other’s dream too but not his and he was distraught because of that.  Now he remembered Yosef a bit late but better than never.

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.

A Hebrew lad, a slave: Cursed are the wicked, for their favors are incomplete. He mentions him with expressions of contempt: A lad: a fool, unfit for a high position; A Hebrew: he does not even understand our language; A slave: and in the statutes of Egypt it is written that a slave may neither reign nor wear princely raiment. — [from Gen. Rabbah 89:7] [for] each [of us]…according to his dream: According to the dream and close to its contents. — [from Ber. 55b]

It was written that a youth, a slave and a foreigner could not be Chief Minister in Egypt so he mentioned this to keep Pharaoh bound by the law but he forgot that Pharaoh was a god-king. And gods are above the laws of man.

13 And it came to pass, as he interpreted to us, so it was: I was restored unto mine office, and he was hanged.'

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

14 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.

No water also implies no Torah. He was freed and given clothing worthy to appear before Pharaoh in Court.

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 thou hear a dream thou canst interpret it.' 16 And Joseph answered Pharaoh, saying: 'It is not in me; God will give Pharaoh an answer of peace.'

Yosef has not made a Kiddush HASHEM and can give an interpretation.

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.

First of all the dream of Pharaoh is one dream and not two. Yosef is about to declare the answer after establishing this fact unto Pharaoh.

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.

Mitzrayim is going to have seven years of plenty and then seven years where crops will not grow.

28 That is the thing which I spoke unto Pharaoh: what God is about to do He has 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.

The thing is about to pass soon.

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.

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

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.'

Now Yosef offers advice how Pharaoh can find a solution to the problem via a wise and organized advisor.

37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.

All released that Yosef spoke the Emmes and the true interpretation and advice.

38 And Pharaoh said unto his servants: 'Can we find such a one as this, a man in whom the spirit of God is?'

Will we find [anyone] like this: Heb. הִנִמְצָא כָזֶה [On kelos renders:] הִנִשְׁכַּח כְּדֵין, will we find such as this? If we go and seek him, will we find [anyone] like him?- [from Gen. Rabbah 90:1] הִנִמְצָא is an interrogative expression, as is every “hey” used as a prefix and vowelized with a “chataf pattach.”

It was obvious that such a man was not within the original advisors of Pharaoh for they did not know G-D as Yosef did.

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.'

Yosef is now going to be commissioned as Prime Minister or Chief Advisor to Pharaoh and with full power to rule the land for this case both monetarily and legally.

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.

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

Like the coming of the Moshiach this opportunity popped up out of the blue for Yosef. Abrech means to bend the knees or on your knees bow. I heard from the Prince of Swaziland who turned Jewish that people would bow or prostate themselves on the ground as they entered the King’s Chamber. Yosef is now the chief assistant or Prime Minister to the King and therefore he has this powerful role.

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.'

I am Pharaoh: I have the power to enact a decree upon my kingdom, and I decree that no one should raise his hand, etc. And besides you: [I.e.,] without your permission. Another interpretation: I shall be the king, and besides you, etc. This is parallel to “only [with] the throne” (verse 40). - [from Gen. Rabbah 90:2] [I.e., although I give you the exclusive power to raise your hand and foot, as explained below I am still the supreme ruler over the land.] His hand or his foot: As the Targum renders [no man shall raise his hand to bear arms or his foot to ride a horse.]

Nobody will dream about going against your word.

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.—

The first part of Yosef’s name that Pharaoh gave him has the same root as “hidden” like ZAPHOON on Pessach Night, and the second half is to solve like the Hebrew word PO-TAIRE. Maybe meaning in Ancient Egyptian solver of the hidden. I know what Rashi and the Midrashim say about the priest, but I was wondering if it might be a title like Pharaoh or Avimelech and therefore means Chief Chamberlain or High Priest and not the same person.

Zaphenath-Pa’neach: He who explains hidden things, and Pa’neach has no parallel in Scripture. — [from Targum Onkelos] Poti-phera: He is Potiphar, but he was called Poti-phera because he became emasculated since he desired Joseph for homosexual relations. — [from Sotah 13b]

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.

The zero had not be discovered and there was no concept of billions, trillions, sextillions, even in my youth these numbers were for scientists and not for accountants and now the world has changed and the price of gold has risen from $35 an ounce to over thirty times what is was and at one point over sixty times what it was.

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.

If there is a famine or extreme poverty, it is forbidden to bring a child into the world without sufficient means to feed him/her.

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.'

I have thrown off the work/burden of 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 says 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.

There was an opportunity to buy land for food and expand the empire of Egypt towards the Sudan and Libya. Wealth poured in from all over and Pharaoh’s treasury grew.

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.' 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.'

Yacov was well informed of the situation and sent the brothers but since Benyamin was all he had left of Rachel he refused to send 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. 9 And Joseph remembered the dreams which he dreamed of them, and said unto them: 'Ye are spies; to see the nakedness of the land ye are come.'

He had long forgotten his dreams from 21 or more years ago but when his brothers came and bowed down, it all came back to him. Note the dream might have happened when Yosef was around or already 17 and the famine started when he was 37 but give another year for the brothers to run out of food.

10 And they said unto him: 'Nay, my lord, but to buy food are thy servants come. 11 We are all one man's sons; we are upright men, thy servants are no spies.' 12 And he said unto them: 'Nay, but to see the nakedness of the land ye are come.'

Since Yosef knew how to interpret dreams and foresaw hidden things, his servants figured that he knew some intelligence about these people that they did not know. Furthermore, like good clerks they would not move to the left or the right without him.

13 And they said: 'We thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not.'

The Medrash says that they went into Egypt in ten ways to look for Yosef and then they gathered together and that too looked suspicious but rather than try to accuse themselves of the crime of selling their brother into slavery, they simply said that he was not.

14 And Joseph said unto them: 'That is it that I spoke unto you, saying: Ye are spies. 15 Hereby ye shall be proved, as Pharaoh lives, ye shall not go forth hence, except your youngest brother come hither. 16 Send one of you, and let him fetch your brother, and ye shall be bound, that your words may be proved, whether there be truth in you; or else, as Pharaoh lives, surely ye are spies.' 17 And he put them all together into ward three days.

Was this the amount of time that they had him in the pit or was it a day against an hour for them to taste imprisonment?

18 And Joseph said unto them the third day. 'This do, and live; for I fear God: 19 if ye be upright men, let one of your brethren be bound in your prison-house; but go ye, carry corn for the famine of your houses;

This appears to them that like Pharaoh, Avimelech and Lavan that the L-RD came to him in a dream to free them. For suddenly he fears G-D!

20 and bring your youngest brother unto me; so shall your words be verified, and ye shall not die.' And they did so. 21 And they said one to another: 'We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.' 22 And Reuben answered them, saying: 'Spoke I not unto you, saying: Do not sin against the child; and ye would not hear? Therefore also, behold, his blood is required.'

This is the start of Teshuva to realize the sin and regret it. They did not know that Yosef understood them. Supposedly Menashe translated but a seven year old child usually is in school and his vocabulary even with the simple languages of ancient times would not be up to par. Rather I suggest that Pharaoh had a slew of translators and he had some near him for matters of State and Yosef had some for the business transactions with foreign countries happening now. {Allow me to make a possible scientific explanation for the famine which can be one of two event possibilities. 1) The super volcano Stromboli was active so at a certain point it might seed the clouds or in another time period block out the sun. 2) I recently read that in the year 2030 CE will start a ten year mini-ice Age based on a long solar cycle and lack of sun spots. The occurred in the 1600’s when the Bosporus froze over and the “100 years’ war” stopped or a truce was called. The cycle is about to return now. By that time Al Gore will be in his mid 80’s and enjoying his billions and man-made global warming will be the laughing stock of the world. Whichever explanation it was, the fact of the matter is that the famine started and continued.}

23 And they knew not that Joseph understood them; for the interpreter was between them. 24 And he turned himself about from them, and wept; and he returned to them, and spoke to them, and took Simeon from among them, and bound him before their eyes.

He went off to have a good cry and saw all the finger pointing at Shimon even if he did not know who instigated the whole process. What he told them is I am taking this one to see if you are brothers and  will return with your youngest brother for him.

25 Then Joseph commanded to fill their vessels with corn, and to restore every man's money into his sack, and to give them provision for the way; and thus was it done unto them. 26 And they laded their asses with their corn, and departed thence.

Now they are also getting a money test for they sold him for money and now Yosef will see how their money is valued by them.

27 And as one of them opened his sack to give his ass provender in the lodging-place, he espied his money; and, behold, it was in the mouth of his sack. 28 And he said unto his brethren: 'My money is restored; and, lo, it is even in my sack.' And their heart failed them, and they turned trembling one to another, saying: 'What is this that God hath done unto us?'

The man will accuse them of stealing and put them all in jail. They were now even more afraid.

29 And they came unto Jacob their father unto the land of Canaan, and told him all that had befallen them, saying: 30 'The man, the lord of the land, spoke roughly with us, and took us for spies of the country. 31 And we said unto him: We are upright men; we are no spies. 32 We are twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan. 33 And the man, the lord of the land, said unto us: Hereby shall I know that ye are upright men: leave one of your brethren with me, and take corn for the famine of your houses, and go your way. 34 And bring your youngest brother unto me; then shall I know that ye are no spies, but that ye are upright men; so will I deliver you your brother, and ye shall traffic in the land.' 35 And it came to pass as they emptied their sacks, that, behold, every man's bundle of money was in his sack; and when they and their father saw their bundles of money, they were afraid. 36 And Jacob their father said unto them: 'Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away; upon me are all these things come.'

Yacov does not want to let Benyamin go for he is afraid for him! Especially with the possible theft scandal for the money coming back.

37 And Reuben spoke unto his father, saying: 'Thou shalt slay my two sons, if I bring him not to thee; deliver him into my hand, and I will bring him back to thee.' 38 And he said: 'My son shall not go down with you; for his brother is dead, and he only is left; if harm befall him by the way in which ye go, then will ye bring down my gray hairs with sorrow to the grave.

What type of nonsensical talk is this? Aren’t your sons my grandsons? With nonsense like this, how can I trust you!

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.' 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. 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, weG will not go down, for the man said unto us: Ye shall not see my face, except your brother be with you.' 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 straightly 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?' 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.

Rashi states that through this trip your spirit will live for “We will live”. Yehuda was G-D fearing and he was willing to give his place in the next world for assure to Yacov, this was Yacov’s currency and more valuable that Yehuda would not forfeit this.

10 For except we had lingered, surely we had now returned a second time.' 11 And their father Israel said unto them: 'If it be so now, do this: take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery and laudanum, nuts, and almonds; 12 and take double money in your hand; and the money that was returned in the mouth of your sacks carry back in your hand; peradventure it was an oversight; 13 take also your brother, and arise, go again unto the man; 14 and God Almighty give you mercy before the man, that he may release unto you your other brother and Benjamin. And as for me, if I be bereaved of my children, I am bereaved.'

Generations later his great granddaughter from Benyamin, Esther would say something in a similar vein to Mordechai.

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

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

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

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

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

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

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

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

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

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

we are brought: into this house.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Benyamin did not bow before Esav but did before Yosef.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A fortiori = kal v’chomer!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

God has found: We know that we have not sinned, but this has co
me from the Omnipresent to bring this upon us. The Creditor has found a place to collect His debt. — [from Gen. Rabbah 92:9]

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

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

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

Miracle last week I wrote about a shooting at a car in the Shomron it sustained 10 bullets and nobody was hurt.

A timely initiation by Rabbi Yerachmiel Tilles:

A Jew in Montreal submitted to L'Chaim Weekly the following report that occurred during Chanukah 5768 Dec. 2007). 
Soon after his Bar Mitzva, my younger brother decided to renounce all practice of Jewish traditions. In the years that followed, he was totally disinterested and disengaged from any customs or rituals of the Jewish holidays and his identity as a Jew was utterly non-existent.

After my brother got married, he and his family moved to the St. Dorothy, Laval, neighborhood of Montreal, a couple of streets away from my parents' home.

For a number of years, Christian missionaries had been regularly visiting my brother's home. Most of us know the importance of simply closing the door on these people the very first time they appear at our homes. Wanting to be courteous, my brother innocently gave them a listening ear each time they appeared. The missionaries' visits became frequent and regular. Eventually, they invited him to join them for an evening at their house of worship, "...for you to better understand the Word, and for your daughter to interact with other children...," they told him. My brother had every intention of accepting their personal invitation.

The same evening that my brother was receiving this invitation from the missionaries, a totally different scene was taking place in my parents' home. A Chabad rabbi, Rabbi Zalman Stiefel of the Young Israel of Chomedey, Laval, had organized a Chanuka party at the home of a family with whom he had become friendly in the St. Dorothy neighborhood. Not knowing who would attend the party, one week before Chanuka Rabbi Stiefel decided to personally visit 10 homes that had a mezuza on the front door post and invite these Jewish neighbors to the Chanuka party. One of his first stops was my parents' home, as they live directly across the street from where the Chanuka party was taking place.

My parents were delighted with the invitation and happily accepted. My mother then asked the Rabbi if he would do them a favor. "Would you mind going to our son's home? There is no mezuza on his front door. Here is the address. Can you please invite him to the Chanuka party as well? He lives a few blocks away. He is estranged from Judaism, but perhaps a personal invitation...," she ended hopefully.

Now, back to my brother's house. He was having an animated discussion with his wife, his brother-in-law, and his brother-in-law's fiancé about the upcoming missionary event. "I married a Jew and you're staying a Jew!" my sister-in-law was telling my brother. "You're not going to this event!" she told him strongly. My brother's brother-in-law picked up the phone and jokingly threatened, "I'm going to call your father and tell him to come over here to make sure that you don't go to this event." He then picked up the phone and pretended as if he was having a conversation with my father, explaining what was going on and insisting that my father come over to prevent him from going to the missionary event.

My brother was becoming more and more upset as everyone in the house seemed to be turning on him.

My brother began to shout, "The missionaries show an interest in me. They come to my door and visit me in my home. They spend time with me. They came to personally invite me to this event. When has a rabbi ever shown an interest in me? When has a rabbi ever knocked on my door and personally invited me to any kind of event?

My brother paused for a moment from his emotional outburst and at that instant, the doorbell rang.

Half-jokingly, my brother's brother-in-law said, "It's probably your father..."

The shock and disbelief on everyone's face was apparent when they opened the door and saw a young smiling rabbi standing there. Rabbi Stiefel was holding a menora and Chanuka candles in his hand.

It took a few seconds for everyone to collect themselves and think to ask the rabbi to come in out of the cold. "I'd like to invite you to a Chanuka party that is taking place a few blocks away," Rabbi Stiefel began.

Try to imagine the scene. My brother was busy trying to hold back his excited dog with one hand as he attempted to explain to the rabbi how shocked he was to have the rabbi visit his home to deliver the message of Chanuka.

This one encounter was sufficient to change my brother's thinking completely.

The next week, Rabbi Zalman and Aida Stiefel and their five children, together with the party's host and family waited to see who would turn up for the party. Low and behold in a wonderful display of Divine Providence, the only family to show up at the Chanuka party was my brother together with his daughter and our parents. Together they lit the menora, sang some Chanuka songs, enjoyed potato latkes and jelly donuts, all of which created wonderful memories for everyone.

That evening, my brother attended his first Jewish celebration as an adult. A few days later my brother attended the much larger menoralighting celebration at the synagogue.

More recently, he was invited with his family to join for a Shabbat meal at the Stiefel home, an invitation he graciously accepted and enjoyed.

I know that my brother and our whole family have been touched by this Chanuka miracle. G-d is great and omnipresent in our lives. I hope and pray that we all experience miracles "in these days at this time."
Source: Reprinted with slight variations by Yerachmiel Tilles from //, issue #1051.

Judaism Hanukkah lighting the path to redemption by Daniel Pinner

How will we light the Hanukkah lights when Mashiach comes? Read this and be prepared.
The Talmud records the different opinions of the Academy of Shammai and the Academy of Hillel regarding lighting the Hanukkah lights: “The Academy of Shammai says that on the first day we light eight [candles], and from then on decrease by one each day; the Academy of Hillel says that on the first day we light one [candle], and from then on increase by one each day” (Shabbat 21b).
The Talmud continues by quoting the sage Ulla, who cited two explanations for this difference, two explanations given by two Amoraim (Talmudic sages of the post-Destruction period), both of whom lived in the Land of Israel.
The first Amora is Rabbi Yossi bar Avin, who explained that Shammai saw the candles as corresponding to the days still to come, hence eight candles on the first night, seven on the second night, and so on until one candle on the eighth and final night when there is only one day left.
Hillel, by contrast, saw the candles as corresponding to the days which had already come, hence one candle on the first night, two on the second, and so on until eight candles on the eighth and final night.
The second Amora is Rabbi Yossi bar Zavda, who offered an alternative explanation for Hillel and Shammai’s difference of opinion. According to him, Shammai saw the Hanukkah candles as paralleling the bulls which were sacrificed on Sukkot, which diminished from thirteen bulls on the first day of Sukkot, to twelve on the second day, and so on down to seven bulls on the seventh and final day of Sukkot (Numbers 29:12-34).
Hillel, by contrast, applied the principle that “we increase sanctity, and we do not decrease it”.
Rabbi Yossi bar Avin and Rabbi Yossi bar Zavda were contemporaneous, living about three and a half centuries after Hillel and Shammai. And both were disciples of Rabbi Avahu in Caesarea, who in turn had been a disciple of Rabbi Yochanan ben Nafcha in Tiberias, who was a disciple of Rabbi Yannai, who was a disciple of Rabbi Chanina bar Chama, who was a disciple of Rabbi Yehudah ha-Nasi (the Prince, i.e. head of the Sanhedrin), who was son and disciple of Rabban Shimon ben Gamliel, who was son and disciple of Rabban Gamliel, who was son and disciple of Rabban Shimon, who was son and disciple of Rabban Gamliel the Elder, who was son and disciple of Rabban Shimon, who was son and disciple of Hillel – the same Hillel who opined that on the first day we light one candle, and from then on increase by one each day.
According to Rabbi Yossi bar Avin, Shammai emphasizes the potential (the days still left to come in the future), while Hillel emphasizes the actual (which night of Hanukkah this is).
This is consistent with many Hillel/Shammai disputes – for example, their attitude to Shabbat: “They said of Shammai the Elder: all his life he ate in honour of Shabbat. If he would find a goodly animal, he would say: This will be for Shabbat. If he would then find a second animal better than that, he would reserve the second [for Shabbat] and eat the first [during the week]. But Hillel the Elder had a different trait, for all that he did was for the sake of Heaven, as it is said, ‘Blessed be Hashem day by day’ (Psalms 68:20). Similarly, it was taught: the Academy of Shammai say: From the first day of the week [prepare] for Shabbat. But the Academy of Hillel say: Blessed be Hashem day by day” (Beitza 16a).
Rashi (ad. loc.) comments on Shammai’s custom: “The result is that the first animal [of inferior quality] is also eaten in honour of Shabbat, for he would eat it so that the second one, the superior one, would be eaten on Shabbat”. By contrast, Hillel favoured the verse from Psalms, “Blessed be Hashem day by day” – that is to say, bless Hashem today for the animal which He has made available to you today. Again, Shammai emphasised the potential – the Shabbat that will be in the future, at the end of the week; Hillel emphasised the actual – the meat that is available at this moment.
The Ramban (Commentary to Exodus 20:8) cites the Mekhilta de-Rabbi Shimon bar Yochay, suggesting that Shammai based his custom on the command “Remember the day of Shabbat to sanctify it” (Exodus 20:8). The inference of the Ramban’s words is that Hillel based his custom on the parallel verse, “Safeguard the day of Shabbat to sanctify it” (Deuteronomy 5:12).
This is yet another example of the difference between Hillel and Shammai. The command to “remember the day of Shabbat to sanctify it” appliesbefore Shabbat – remember the Shabbat before it comes, such as by calling the days of the week “the first day of Shabbat”, “the second day of Shabbat”, and so on. That is to say, “Remember the day of Shabbat to sanctify it” is the potential, Shammai’s perspective. By contrast, “Safeguard the day of Shabbat to sanctify it” applies specifically on Shabbat itself (see Bereishit Rabbah 16:4) – the actual, which is Hillel’s perspective.
Rabbi Yossi bar Zavda imputed different ideological motives to Hillel and Shammai. According to his view, Shammai saw a parallel between Sukkot and Hanukkah, whereas Hillel argued that “we increase sanctity, and we do not decrease it”, which principle occurs throughout the Talmud to adjudicate such diverse halachot as determining the place where the show-bread was offered (Shekalim 6:4, Menachot 11:7), the tasks that certain rabbis could perform (Berachot 28a, Yoma 20b), how many verses each man called up to the Torah on a weekday should read (Megillah 21b), under what circumstances a Kohen who has been disqualified can be restored to his office (Horayot 12b), recycling the parchment of Tefillinto make a Mezuzah or vice versa (Soferim 14:20), and dozens of other instances.
Rabbi Yossi bar Zavda’s explanation of Shammai’s ruling compels the question: What is the connexion between Sukkot and Hanukkah?
The seventy bulls sacrificed during Sukkot (13 on the first day, 12 on the second, and so on down to 7 on the seventh and final day) correspond to the seventy nations of the world (Bamidbar Rabbah 21:24; Eichah Rabbah 1:23; Shir ha-Shirim Rabbah 1 [15]:2; Midrash Shocher Tov, Psalms 109; Yalkut Shimoni, Psalms 868, et. al.).
We would sacrifice 70 bulls during Sukkot to atone for the sins of all 70 nations, hence Rabbi Yehoshua ben Levi’s aphorism that “had the nations of the world known how beneficial the Holy Temple was for them, they would have built fortresses around it to defend it, for it was even more beneficial for them than it was for Israel” (Bamidbar Rabbah 1:3 and Tanhuma, Bamidbar 3).
And Hanukkah is the Festival that celebrates our victory over the Seleucid Empire which defiled our Holy Temple, which for decades used its seemingly invincible military might to prevent us from bringing any sacrifices.
As a result of the Hanukkah victory, the sacrifices in the Holy Temple were restored, and those 70 bulls, atoning for the 70 nations, could once again be sacrificed.
As Sukkot teaches our potential to elevate the entire world – not only Israel – in sanctity, so Hanukkah is the Festival that celebrates the restoration of that potential. So Shammai, who focuses on the potential, derives the laws of Hanukkah from the laws of Sukkot.
Hillel, by contrast, focuses on the actual. The Holy Temple is the very epitome of sanctity, the actualisation of sanctity in this physical, temporal world. So Hillel derives the laws of Hanukkah from the principle that “we increase sanctity, and we do not decrease it” – hence according to him we increase from one candle on the first night to two candles on the second night, and so forth.
In this, as in almost all disputes between Hillel and Shammai, we follow Hillel’s opinion. (There are just nine exceptions in the entire Talmud – six cases in which we follow neither opinion, and three in which we follow Shammai’s opinion.)
The Babylonian Talmud records that “for three years the Academy of Shammai and the Academy of Hillel disputed, each one claiming that ‘the halakhah follows us!’. A Heavenly Voice came forth, proclaiming: Both are the words of the Living God – and the halakhah follows the Academy of Hillel” (Eiruvin 13b).
The Jerusalem Talmud cites the same episode in several places, and provides an additional detail: “Where did this Heavenly Voice come forth? – …In Yavneh” (Yerushalmi Berachot 1:4, Yevamot 1:6, Sotah 3:4, Kiddushin 1:1).
“In Yavneh” – meaning after the destruction of the Holy Temple, after the Sanhedrin had relocated to Yavneh from the Chamber of Hewn Stone at the entrance of the Holy Temple.
And when will Beit Shammai’s opinion constitute practical halakhah? – The Zohar (Ra’ayah Meheimnah Volume 3, Parashat Pinchas 245), explains that Hillel’s opinion is appropriate for this world, while Shammai’s opinion is reserved for the days of Mashiach.
So in the days of Mashiach, the time when today’s potential will have become the actual, we will light eight candles on the first night of Hanukkah, seven on the second, and steadily diminish until we will light one candle on the eighth and final night.
It is apposite, then, to recall that the first Hanukkah, the Dedication of the first Holy Temple, was celebrated by King Solomon upon completing the First Temple, when he ordained a seven-day Festival which was an immediate prelude to Sukkot (1 Kings 8, 2 Chronicles 7:8-9).
The Radak writes: “The Hanukkah [Dedication] of the Holy Temple was also called a Festival because it was adjacent to the Festival of Sukkot; and they celebrated seven days of Hanukkah [Dedication] and seven days of the Festival of Sukkot; the Tanach says [that they celebrated for] ‘fourteen days’ (1 Kings 8:65) to tell you that there was no gap between the two celebrations” (Commentary to 1 Kings 8:65).
The first Hanukkah, the Hanukkah [Dedication] of the Holy Temple, established the ultimate link between Hanukkah and the Holy Temple, interpreted so differently by Hillel and by Shammai.
Ever since the days of the Maccabees, we have always lit the Menorah according to Hillel’s ruling, lighting one candle on the first night, two on the second night, and so on. But in the future time to come, in the days of Mashiach, when the third and final and eternal Holy Temple will stand, we will celebrate Hanukkah according to the ruling of the Academy of Shammai. Then we will light eight candles on the first night, seven on the second night, and so on.
And so this afternoon, as I prepare my Hanukkah Menorah for the first night of Hanukkah, I will fill eight vials of olive oil ready for lighting. Because even though until now we have always lit according to Hillel’s ruling, I want to be ready for anything that may happen. And maybe, just maybe, before sunset…

What is hell/Gehennom? Rabbi Yacov Feldman writes in his translation of Rabbi Moshe Chaim Luzatto’s “The Way of G-d”: Now, the mostly righteous person who managed to accrue a lot of spiritual splendor and stature has nonetheless also become somewhat sullied from the few sins he'd committed, and he's thus not yet ready to attach himself onto G-d's presence. So G-d mercifully decreed that he'd be purified by the kinds of trials and tribulations calibrated to remove the impurity from him. Then he'd be pure enough to enjoy that great reward. 

Just know, however, that one would have to experience the exact degree of purification that would correspond to his status. 

Know, too, that sometimes the cleansing process can't be carried on a physical level so it must be done on a spiritual one. It's just that we can't fathom the very many calculations that go into all of that.  

BURN DOWN THE REICHSTAG AND BLAME OTHERS 3 more young Orthodox Jews arrested with no evidence held without access to lawyers:

A year and a half ago this occurred in China from Valerie and Almaz posted this of an Islamic Attack in China a mass stabbing. Four terrorist neutralized but still it shows that it is not the Israeli Conflict but of war with all non-Muslims:

The Chanucha Story as told by Dr. Chaggai ben Artzi in a 8 part series on the Maccabean revolt. 1                                                                           2 I can see the second area from my house and remember the narrow road when we first moved here before they built 443. My niece lives in Beit Horon.

From Esther L.  I hear the left attacking Putin. They get it wrong every time.
As Putin Becomes One of World’s Most Powerful Players, His Surprising Jewish Connection is Revealed By Adam Eliyahu BerkowitzDecember 2, 2015 , 11:30 am
In the long history of Jews in Russia, the government has rarely been an ally, and often been the source of persecution. Current Russian president Vladimir Putin, however, is a powerful exception, with Jews playing a significant role in his personal history and his inner circle. With the Russian army a major player in the potentially explosive multi-national puzzle unfolding in Syria, this personal element could become an important, perhaps decisive, factor in how the conflict unfolds.
At the International Assembly of Chabad Representatives in 2007, Russia’s Chief Rabbi, Rabbi Berel Lazar, often referred to as “Putin’s Rabbi”, told a remarkable story about the Russian leader, which he heard from Putin himself.
“When he was a young child, he grew up in a very poor family. His parents were always out at work. He was fortunate that the next door neighbor was a Hasidic Jewish family, and they always made sure to invite him over,” Lazar explained. “They were extremely kind to him, and he realized that not only were they kind to a child that wasn’t theirs, not only were they kind to a child that wasn’t Jewish, but they were kind to a child in a time and place when it was dangerous to do that.”
“Thirty years later, because of the gratitude he felt for that family, and for the respect he felt for the Jewish people as a whole, as deputy mayor of the city of Leningrad, he granted official permission to open the first Jewish school in the city.”
The family in Lazar’s story was that of Anatoly Rakhlin, Putin’s high-school wrestling coach, a man he considered to be a father-figure and at whose funeral he cried. Putin described the family in his autobiography, First Person.
“(They were) observant Jews who did not work on Saturdays, and the man would study the Bible and Talmud all day long,” he wrote. “Once I even asked him what he was muttering. He explained to me what this book was and I was immediately interested.”
Putin’s Jewish connection was not an anomaly limited to his childhood memories. In 2005, when Putin made an official visit to Israel, he visited his high-school teacher, Mina Yuditskaya Berliner, who lived in Tel Aviv. He even bought her an apartment in the city when he heard she was living in poor conditions.
Arkadi and Boris Rotenberg were his judo sparring partners under Coach Rakhlin, and remain his close friends to this day. The Rotenberg’s are billionaire contractors, and the relationship is mutually beneficial, with the Rotenberg brothers getting government contracts worth many billions of dollars.
In fact, Putin has surrounded himself with rich and successful Jews, such as Moshe Kantor (net worth $2.3 billion), Lev Leviev (net worth $1.5 billion), Roman Abramovich (net worth $9.1 billion) and Victor Vekselberg (net worth $13.6 billion). They are all close friends and confidantes of the Russian president, and they are all quite openly Jewish.
On the Jewish New Year, celebrated in September, Putin sent a holiday greeting to Rabbi Lazar, wishing the Russian Jewish community a “sweet and happy New Year.”
“For centuries, Jewish values inspired lofty ideals,” Putin wrote. He said that these values enhanced “relations among different peoples…through charity and education, all in the interest of the public good.” In a direct manner, he pledged “fierce opposition to any manifestation of anti-Semitism and xenophobia.”
Putin puts his money where his mouth is and donated a month of his salary as president to the Jewish Museum in Moscow. His name is proudly listed on the museum wall as a donor.
Perhaps due to his connection with Jews on a personal level, Putin can be said to view Russian Jews as first and foremost good Russian citizens. This has already had international repercussions. When Putin met with Israeli Prime Minister Benjamin Netanyahu in September to discuss the developing situation in Syria, the meeting produced positive results, with Putin expressing his strong connection with Israel.
“We never forget that in the State of Israel reside many former Soviet citizens, and that has a special implication on the relationship between our two states,” Putin stated. “Every Russian action in the area has always been very responsible. We are aware of the artillery against Israel and we condemn it. “
In 2011, at the Euro-Asian Jewish Congress in Moscow, Putin said, “Israel is, in fact, a special state to us. It is practically a Russian-speaking country. Israel is one of the few foreign countries that can be called Russian-speaking. It’s apparent that more than half of the population speaks Russian.”
In 2014, Putin was one of the few political leaders who supported Israel’s Operation Protective Edge, saying at a meeting with representatives of the Rabbinical Center of Europe to fight anti-Semitism and xenophobia, “I support Israel’s battle that is intended to keep its citizens protected.”
Putin is a powerful player in the explosive situation in the Middle East. There are clearly political and military considerations that cause him to look upon Israel as an ally, but it might be the personal connection he has with Jews that has led him to be the most pro-Israel Russian leader the world has seen in a long time.

Inyanay Diyoma

Terrorist woman gets screened with wrong Pakistan Address and she pledged allegiance to ISIS.

Ed-Op of the millions upon millions of refugees only one is downtrodden for 67 years and three generations  living in Multistory buildings due to perpetualization of a non-existent people.,7340,L-4734742,00.html

Pipe bombs found in Arab Village in Gush Etzion:

From Hezekiah Pro-fascist roots in the house of Winsor. this was in reply to this lovely news item  I posted about a couple who visit everywhere but:

Terror attack in the UK one man with his throat slashed is in serious condition while two other victims in stable or moderate condition:

You may not be surprised ISIS claims responsibility for San Bernardino Attack:

Two hundred illegals cross with ladders into Israel, some injured from a fall.,7340,L-4735534,00.html

Three injured in the terrorist attack:

Forwarded by Dr. Harry (Remember the New York Times owned by a Jew reported on page 16 in 1942 about Concentration Camps just not PC back then) Radical Muslims in the Dearborn, Mich., area were celebrating the Nov. 13 Paris attacks orchestrated by ISIS, according to a resident.
“As the news started, I don’t remember exactly what time but it was in the early evening [of the shooting], at first there was a large crack and it startled me, and I’m like ‘okay, what was that?’ and shortly thereafter there were several more fireworks going off,” the Dearborn, Mich., resident reported, who wished not to be identified. “What I found out later [they were] fireworks and in the streets, I did not see the people, however it was several blocks away, within four or five blocks from my house, people were shouting ‘Allah Akbar.’”
Last month, at two different soccer games in Azerbaijan and Turkey, soccer fans were similarly chanting “Allah Hu Akbar” and booing during a moment of silence for the victims of the attacks, and in 2001 radical Muslims were celebrating 9/11.

Raids on Hamas in Jenin with elite since 2003 the town has been relatively quiet:

40 year old critically wounded in Chevron:,7340,L-4736120,00.html

In Gaza it is customary to transport terrorists in Ambulances and the Nazis used to transport Jews with Red Cross on their trains but Israel only transports ill or the injured in ambulances. But they pass a stone’s throw away from the Arabs.

Iran defines the world, who cares Russia likes them, China trades with them and Obama just about bows to them:,7340,L-4736426,00.html

After an Egyptian Strike an arms shipment to Gaza ended up with ISIS in the Sinai:,7340,L-4736420,00.html

Under the Bush Administration this would not have happened but under pansy it does:

ISIS attack on Israel is just a matter of time.,7340,L-4735945,00.html

Gas deal essential for Israel’s security:,7340,L-4736587,00.html

You can never be nice enough to Muslims. The author was celebrating the Pessach Seder with her family when a homicide bomber blew up the main dining room in a Netanya Hotel a religion of peace! I feel sorry for you America, France, Great Britain, Belgium, Germany, Italy, (and) Spain. So many more of you are going to die trying to be “nice” to the Muslims.

Former Gush Katif head writes about Republicans vs. Democrats and how Bush started off bad for Israel until 9/11:,7340,L-4736566,00.html

Mossad Director’s view of the world from earlier this month He observes Shabbos:,7340,L-4736835,00.html

New tactics to encourage fathers to stop the lone terrorists:,7340,L-4736105,00.html

Two wounded in stabbing attack in Chevron proper. One terrorist is neutralized.

Donald J. Trump to visit Israel: The Prime Minister's Office stressed that the meeting with Netanyahu was scheduled before Trump made the incendiary comments and Jerusalem sees no reason at this stage to cancel.

Bomb threat called to NYPD about 770 Eastern Parkway.

Couple injured in Shomron drive-by shooting as terrorists flee to Tul Karm.

Greeks on Chanucha and the Egyptians but sometimes business is business for a conglomerate.

Rabbi’s murderer caught after a year plus.

Fighting antisemitism in Russia guess who is leading the charge:

After the Terminator came to the first candle at the Eiffel Tower, more support.

Iran is not meetings its bargain to dismantle its military program:,7340,L-4737825,00.html

Have a good Shabbos, pleasant Chodesh and a happy Chanucha,

Rachamim Pauli