AZAMRA BS"D KNOW YOUR BIBLE: Job 27-28 Study Notes by Avraham ben Yaakov

 AZAMRA BS"D KNOW YOUR BIBLE: Job 27-28 Study Notes by Avraham ben Yaakov

BS"D KNOW YOUR BIBLE: Job 27-28 Study Notes by Avraham ben Yaakov JOB CHAPTER 27 V 1: "And Job ADDED, bearing his parable, and he said…" When Job saw that his companions had stopped answering him (for which Eli-hu later castigated them, Job 32:16), he added further arguments, raising his voice and speaking in similes, metaphors and parables. The following chapters are replete with such parables (e.g. in Job 28:16, where wisdom is said to be incomparable with finest gold; see Rashi, Metzudas David and Ramban on our verse). V 2: "By the living God – who has turned away my just cause, and the Almighty has embittered my soul". With these words Job takes a solemn oath that God has caused him evil despite his being innocent, for in turning Job over to the forces of nature He has not fairly requited his righteousness. The Midrash comments that the fact that Job swore in the name of God shows that his service was the service of love and did not derive from fear of punishment, "for no man swears by the life of the king unless he loves the king" (Tosefta Sotah on this verse). Out of love of God, seeking to justify His ways without flattery, Job was seeking a true answer to the problem of why the righteous suffer in this world. Vv 4-6: "My lips shall not speak wickedness nor my tongue utter deceit." Protesting his complete innocence of any of the evil of which his companions had accused him, Job declares that he cannot say that the truth is with them, because this would be untrue and then he would be a hypocrite and a villain – either through flattering them by saying they were telling the truth when they were not, or through flattering God by giving a glib answer to the question of why the righteous suffer – because they are not righteous – which does not solve the problem at all (see Ramban). The problem of why the righteous suffer remains – because Job knows in his heart that he never departed from his righteousness. V 7: "Let my enemy be as the wicked…" So detestable to Job is any trace of wickedness that he would curse his enemy that he should be wicked (Metzudas David). V 8: "For what is the hope of the hypocrite…" Job is asking why he would want to be a villain and a robber – for what happens to the villain and the robber in the end (Rashi). Metzudas David explains Job to be saying that although in his view everything that happens in this material world is given over to the implacable government of the heavenly order of the stars and planets so that there is no difference between the lot of the righteous and that of the wicked, nevertheless he would still not choose the path of evil. For what hope will the villain and the robber have when God takes his soul from him. Even though the righteous may have suffered in this world, they can still hope for spiritual delight in the world of the souls. But what hope have the wicked? (Metzudas David ad loc.). The above-quoted explanation by Metzudas David fits with Ramban's explanation (on Job ch 22, see our commentary thereon) that while Job could see no justice in the dispensation of health, children and wealth in this material world, which he saw to be governed by fate as determined by the astrological signs, he did believe in justice in the non-physical world of the souls. V 11: "I shall teach you concerning the hand of God; that which is with the Almighty I will not conceal." Metzudas David explains that Job is saying it is not his intention to incite people to choose wickedness. He only wants to teach his companions the true nature of the government that comes from God's hand, and he will not refrain from speaking in order that people should not attribute the apparent injustice of the suffering of the righteous and the wellbeing of the wicked to any imperfection in God since everything comes down through the heavenly order of stars and planets (Metzudas ad loc.). V 12: "Behold, all you yourselves have seen it – why then do you thus altogether breathe emptiness?" Job is saying that the destruction of the wicked which the companions had so emphasized is a well known, regular phenomenon to which everyone can bear witness, and he will not deny it – so why should the companions suspect that Job had chosen the path of wickedness? (Metzudas David). Vv 13-23: In these verses Job acknowledges that no matter how great the success of the wicked, their wealth will eventually be taken from them and given over to others and retribution will come to their descendants. Ramban (on v 13) explains Job to be saying that even if all the troubles in the world come to the descendants of the wicked man while his glory flies away when he dies, this still does not resolve the problem of the success of the wicked because he has no interest in his house after his death. In addition, there is the problem of the righteous who suffer, over which he complained from the outset and his main outcry is against this. CHAPTER 28 There is no break in the Hebrew text between the end of Chapter 27 and the beginning of Chapter 28. They are one continuous discourse until Ch 28 v 12, which starts a new section. V 1: "Surely silver has its source…" Rashi on this verse explains the connection of thought between the opening of Chapter 28 and the earlier part of Job's discourse in the previous chapter. "Surely silver has its source…" – "This too provides another argument in support of what he said earlier, 'I have held by my righteousness' (27:6). For why should I be wicked? If it would be for the sake of silver and gold – everything has its origin and its end. But 'from where does wisdom come?' (ch 28 v 20) – wisdom is more precious than everything, and for that reason I set my heart all my days to learn" (Rashi on v 1). Vv 1-11: Job lists some of the wondrous, paradoxical ways in which natural phenomena come into being, each from its own unique source. Four different metals – silver, gold, iron and copper – each have their own source (vv 1-2). God has set a fixed time for darkness to rule – there is a "stone (EVVEN) of darkness and the shadow of death", a kind of black hole from which punishments come forth, and it is called a "stone" after the way in which a man stumbles on a stone and gets hurt (Rashi). The literal meaning of verses 4ff is explained by Ramban to refer to the hidden source of water-courses, which come up from under the ground, while the source of bread is from the ground, yet paradoxically, if one digs deep beneath the surface of the ground, one finds the element of fire in the form of sulfur and salt. The ensuing verses speak about other mysterious sources of natural phenomenon. Verses 4ff were also darshened by the sages as referring to the calamity that overtook Sodom, when rivers of fire and sulfur burst out over them. A most lovely habitation that had wealth in plenty and was never subject to marauders, foreign spies and hostile enemies was turned into a barren, uninhabitable waste (Sanhedrin 109a). Verses 12ff: Having expressed how material wealth and resources have their source and also come to an end because they are finite, Job now contrasts this with the inestimable wealth of true wisdom. "But where shall wisdom be found?" The Hebrew text can also be construed as, "Wisdom comes forth out of nothingness". "Rabbi Yohanan said, From this verse we learn that Torah wisdom endures only in one who makes himself as nothing" (Sotah 21b). Wisdom comes from humility. And Kabbalistically, the Sefirah of Chochmah, Wisdom, emanates out of AYIN, referring to Keter which is beyond any form of conceptualization. V 14: "The depth says, It is not in me…" – "If you ask those who go down to the depths to find pearls or to the sources of gold and silver in the depths of the earth, they will tell you, It is not in me – because they are not proficient in Torah law! The people who go across the seas to trade will tell you wisdom is not with them, because they cannot purchase it for money like other merchandise" (Rashi). Vv 20: Job continues in this most beautiful discourse, asking where Wisdom and Understanding can be found – because they are hidden from all the living. V 23: "God understands its way…" – "He knows where wisdom dwells, and thus they praise wisdom, saying of it that 'God understands its way' – He looked into the Torah and created the world through its letters: according to their order and their values He formed all the creations as is written in the secret Sefer Yetzirah" (Rashi on v 23). V 25: "He makes a weight for the winds and he weighs the waters by measure" – Everything in the world is precisely measured (see Rashi on this verse). Vv 27-28: "Then He saw it, and declared it, he established it and indeed He searched it out. And to man he said, Behold the fear of Hashem – that is wisdom, and to depart from evil is understanding." True wisdom is known only to God, who "looked into the Torah and made the creation" as alluded to in verse 27, which kabbalistically refers to the four worlds. However, to man God says: Since your mind is insufficient to attain the depths of the hidden secrets of wisdom, know that fear of HaShem is the entry into wisdom while turning aside from evil is the way to attain understanding. This means that through fear of God one may attain hidden secrets that cannot be understood through natural means, for then God will put wisdom into the person's heart (see Metzudas David on v 28). Metzudas David summarizes the intent of Job's argument in chapters 27-8 along the following lines: Job is arguing that wisdom is better than all possessions, and it is impossible to acquire it except through fear of God. For this reason, even though there is no distinction between the righteous and the wicked in the accidents of fate that befall them in the material world, one should still follow the path of righteousness in order to attain wisdom, which is worth more than anything, for it provides spiritual delight. If so, who would choose wickedness and loose the beauty of wisdom because of it? This is part of Jobs self-vindication from his companions' accusations that he was wicked (see Metzudas David on v 28). Ramban on verse 28 elaborates on the esoteric interpretation of Chapter 28 beginning from verse 1, explaining that the passage alludes to the four elements (bound up with the mystery of the four metals), the ten Sefirot and the 22 letters of the Aleph Beit. 10 plus 22 = 32: These are the 32 Pathways of Wisdom known to the sages. (The 50 Gates of Understanding are alluded to later on in Job ch's 38ff, as discussed in detail by Raavad, Introduction to Sefer Yetzirah.) ABY A complete archive of Avraham ben Yaakov's KNOW YOUR BIBLE commentaries on all of the Prophets and Holy Writings (NaKh) except Psalms is available at http://www.azamra.org/spirit/nakh.php You may subscribe to the KNOW YOUR BIBLE email list at http://www.azamra.org/corp/subscribe.php

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Please Mr. Netanyahu, Mr. Ben Gvir and Mr. Smotrich unite and bring Hashem’s Righteousness back to the Har HaBayit. Under HaShem’s Righteousness the Har HaBayit shall become a Prayer House for all peoples. Jews, Muslims, and Christians when they put away Avoda Zara and their false doctrines……   בבקשה מר נתניהו, מר בן גביר ומר סמוטריץ' מתאחדים ומחזירים את היושרה להר הבית.   תחת צדקת השם הר הבית יהפוך לבית תפילה לכל העמים, יהודים, מוסלמים ונוצרים כשהם מסירים עבודה זרה  ואת דוקטרינות השקר שלהם... Come let us Pray that Hashem's Righteousness shall 'return' to the Har haBayit and the whole of Eretz Israel. בוא נתפלל שצדקת ה' 'תשוב' להר הבית ולארץ ישראל כולה. Free to study all Jewish Scripture: חופשי ללמוד את כל כתבי הקודש היהודיים: Sefaria Calendar - לוח שנה ספריה Our Prayer and hope: All the gates to the Har haBayit have to be opened for Jews and non-Jews seven days in the week 24 hours a day. The Jews need to have the freedom to go with Tefillin, Tallit and Torah Scroll up on the Mountain to serve Hashem. And do קידה ('Kidah' prostate, laying down, before Hashem) Everyone showing his/her respect for the Jewish and all other religions. But NOT for the words/deeds/sins spoken against any word of the Torah of Moshe Rabbeinu and the 'real' teachings of the Jewish Rabbis. The Jews must be the guardians of the Har haBayit. תפילתנו ותקוותנו: כל שערי הר הבית צריכים להיפתח עבור יהודים ולא-יהודים שבעה ימים בשבוע 24 שעות ביממה. ליהודים צריך להיות חופש ללכת עם תפילין, טלית וספר תורה במעלה ההר כדי לשרת את ה' ולקוד קידה .מתוך הפגנת כבוד ליהודים ולכל הדתות האחרות, אבל לא למילים/למעשים/לחטאים הנאמרים נגד תורת משה רבנו. מלמודי רבנים, היהודים חייבים להיות שומרי הר הבית. Let's pray for a death sentence for the Palestinian Authority, Hamas, Hezbollah and for the continuation of the Jewish settlement in Judea and Samaria. The Palestinian Authority, Hamas and Hezbollah must disappear. Enough of the hatred from the world (the USA, the European Union, and the UN!) against the Jewish people.   בואו נתפלל לגזר דין מוות לרשות הפלסטינית, חמאס, חיזבאללה ולמען התיישבות יהודית ביהודה ושומרון. הרשות הפלסטינית, חמאס וחיזבאללה חייבים להעלם. די לשנאה מהעולם (ארה"ב, האיחוד האירופי והאו"ם!) נגד העם היהודי! The Jews have the mission to change the Har HaBayit, from her situation now, into a Prayer House for all peoples based on the Torah Law of Moshe Rabbeinu.   על היהודים מוטלת המשימה לשנות את הר הבית, ממצבו הקיים, לבית תפילה לכל העמים על פי חוק התורה של משה רבנו.   Ariel, hopefully your Representee אריאל, מקווה שהנציג שלך
Isa 11:9-16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of יהוה as the waters cover the sea.	ט לֹֽא־יָרֵ֥עוּ וְלֹֽא־יַשְׁחִ֖יתוּ בְּכָל־הַ֣ר קָדְשִׁ֑י כִּֽי־מָֽלְאָ֣ה הָאָ֗רֶץ דֵּעָה֙ אֶת־יְהֹוָ֔ה כַּמַּ֖יִם לַיָּ֥ם מְכַסִּֽים:
Rashi: knowledge of the Lord: [lit.] to know the Lord.	רשי": דעה את ה': לדעת את ה':
10  And in that day there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem.	י וְהָיָה֙ בַּיּ֣וֹם הַה֔וּא שֹׁ֣רֶשׁ יִשַׁ֗י אֲשֶׁ֚ר עֹמֵד֙ לְנֵ֣ס עַמִּ֔ים אֵלָ֖יו גּוֹיִ֣ם יִדְרֹ֑שׁוּ וְהָֽיְתָ֥ה מְנֻחָת֖וֹ כָּבֽוֹד:
Rashi: as a banner for peoples: that peoples should raise a banner to gather to him.	רשי": לנס עמים: להיות עמים מרימים נס להקבץ אליו:
11  And it shall be in that day that יהוה sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea.	יא וְהָיָ֣ה | בַּיּ֣וֹם הַה֗וּא יוֹסִ֨יף אֲדֹנָ֚י | שֵׁנִית֙ יָד֔וֹ לִקְנ֖וֹת אֶת־שְׁאָ֣ר עַמּ֑וֹ אֲשֶׁ֣ר יִשָּׁאֵר֩ מֵֽאַשּׁ֨וּר וּמִמִּצְרַ֜יִם וּמִפַּתְר֣וֹס וּמִכּ֗וּשׁ וּמֵֽעֵילָ֚ם וּמִשִּׁנְעָר֙ וּמֵ֣חֲמָ֔ת וּמֵֽאִיֵּ֖י הַיָּֽם:
Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus. and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.	רשי": שנית: כמו שקנאם ממצרים שהיתה גאולתם ברורה מאין שיעבוד אבל גאולת בית שני אינה מן המניין שהרי משועבדים היו לכורש: ומאיי הים: הן איי כתים יונים:
12  And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏah from the four corners of the earth.	יב וְנָשָֹ֤א נֵס֙ לַגּוֹיִ֔ם וְאָסַ֖ף נִדְחֵ֣י יִשְׂרָאֵ֑ל וּנְפֻצ֚וֹת יְהוּדָה֙ יְקַבֵּ֔ץ מֵֽאַרְבַּ֖ע כַּנְפ֥וֹת הָאָֽרֶץ:
Rashi: And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.	רשי": נשא נס: פירקא בלע"ז והיה לאות לקבוץ אליו ולהביא את גליות ישראל מנחה לו:
13  And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim.	יג וְסָ֙רָה֙ קִנְאַ֣ת אֶפְרַ֔יִם וְצֹֽרְרֵ֥י יְהוּדָ֖ה יִכָּרֵ֑תוּ אֶפְרַ֙יִם֙ לֹֽא־יְקַנֵּ֣א אֶת־יְהוּדָ֔ה וִֽיהוּדָ֖ה לֹֽא־יָצֹ֥ר אֶת־אֶפְרָֽיִם:
Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.	רשי": אפרים לא יקנא את יהודה: משיח בן יוסף ומשיח בן דוד לא יקנאו זה בזה:
14  But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.	יד וְעָפ֨וּ בְכָתֵ֚ף פְּלִשְׁתִּים֙ יָ֔מָּה יַחְדָּ֖ו יָבֹ֣זּוּ אֶת־בְּנֵי־קֶ֑דֶם אֱד֚וֹם וּמוֹאָב֙ מִשְׁל֣וֹחַ יָדָ֔ם וּבְנֵ֥י עַמּ֖וֹן מִשְׁמַעְתָּֽם:
Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה);” (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan render it: And they shall join in one accord to smite the Philistines who are in the west. and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.	רשי": ועפו בכתף פלשתים ימה: יעופו וירוצו ישראל שכם אחד על הפלשתים אשר הם במערבה של ארץ ישראל ויכבש את ארצם כמו דרך ירצחו שכמה (הושע ו׳:ט׳) שכם אחד (צפניה ג) וכן ת"י ויתחברון כתף חד למימחי פלישתאי די במערבא: ובני עמון משמעתם: כתרגומו ישתמעון להון, מקבלין מצותם עליהם:
15  And יהוה shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals.	טו וְהֶֽחֱרִ֣ים יְהֹוָ֗ה אֵת לְשׁ֣וֹן יָם־מִצְרַ֔יִם וְהֵנִ֥יף יָד֛וֹ עַל־הַנָּהָ֖ר בַּעְיָ֣ם רוּח֑וֹ וְהִכָּ֙הוּ֙ לְשִׁבְעָ֣ה נְחָלִ֔ים וְהִדְרִ֖יךְ בַּנְּעָלִֽים:
Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt. over the river: The Euphrates River, for the exiles from Assyria to cross. with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.” into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side. and He shall lead: the exiles within it. with shoes: on dry land.	רשי": והחרים: ליבשו כדי שיעברו בו גליות ישראל ממצרים:   על הנהר: נהר פרת לעבור בו גליות אשור:   בעים רוחו: אין לו דמיון במקרא ולפי הענין יפתר בחוזק רוחו:   לשבעה נחלים: לשבע גזרים לעבור בו שבע גליות האמורות למעלה מאשור וממצרים וגו', ומאיי הים אינו מאותו צד: והדריך: בתוכו את הגליות: בנעלים: ביבשה:
16  And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim.	טז וְהָֽיְתָ֣ה מְסִלָּ֔ה לִשְׁאָ֣ר עַמּ֔וֹ אֲשֶׁ֥ר יִשָּׁאֵ֖ר מֵֽאַשּׁ֑וּר כַּֽאֲשֶׁ֚ר הָֽיְתָה֙ לְיִשְׂרָאֵ֔ל בְּי֥וֹם עֲלֹת֖וֹ מֵאֶ֥רֶץ מִצְרָֽיִם:
Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.	רשי": והיתה מסילה: בתוך המים לשאר עמו:
Hashem is bringing and restoring Yehuda first….. Ephraim you shall come to restoration when the Jews starting to build a House for Hashem when, They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of יהוה as the waters cover the sea. Think about it? 'Rabbi Menachem Mendel Schneerson, the Lubavitcher (Chabad) Rabbi, made the following observations on the action of Judah (Genesis: VaYigash). Rabbi Menachem Mendel Schneerson was considered inspired by his followers and by many others. The relevant verse says: [GENESIS 44:18] THEN JUDAH CAME NEAR UNTO HIM, AND SAID, OH MY LORD, LET THY SERVANT, I PRAY THEE, SPEAK A WORD IN MY LORD'S EARS, AND LET NOT THINE ANGER BURN AGAINST THY SERVANT: FOR THOU ART EVEN AS PHARAOH. Commentary: On the verse: “FOR THOU ART EVEN AS PHARAOH”: Rabbi Schneerson quotes the source saying that Judah meant to say that Joseph is as powerful as Pharaoh and that Judah acknowledges his authority. Judah acknowledged the authority of Joseph. Because of this Judah merited the Promise in Ezekiel 37, “MY SERVANT DAVID SHALL BE THEIR PRINCE FOR EVER”. The Rabbi says that in order for Judah to bring on the Messiah, to help the Messiah come, and realize the promise given to his seed (“MY SERVANT DAVID SHALL BE THEIR PRINCE FOR EVER) Judah must first do as the Patriarch Judah did when he CAME NEAR UNTO Joseph and he acknowledged the authority of Joseph and initially was influenced from Joseph.' (Yair Davidiy, Brit-Am)	ה' מביא ומשקם קודם את יהודה...   אפרים תבוא לשיקום כאשר היהודים יתחילו לבנות בית להשם כאשר,   לא עושים רע ולא משמידים בכל ההר המופרד שלי, כי תמלא הארץ ידיעת יהוה כמו המים מכסים את הים.  תחשוב על זה?   'רבי מנחם מנדל שניאורסון, הרבי מליובאוויטש (חב"ד), ערך את ההערות הבאות על פעולת יהודה (בראשית: ויגש). רבי מנחם מנדל שניאורסון נחשב בהשראת חסידיו ורבים אחרים. הפסוק הרלוונטי אומר: [בראשית 44:18] אז התקרב אליו יהודה, ואמר, הו אדוני, נא עבדך, דבר דבר באזני יהוה, ואל יבעור כעמך על עבדך: כמו פרעה.   פירוש: על הפסוק: "כי אתה אפילו פרעה": הרב שניאורסון מצטט את המקור שאומר שיהודה התכוון לומר שיוסף חזק כמו פרעה וכי יהודה מכיר בסמכותו. יהודה הכיר בסמכותו של יוסף. בגלל זה יהודה זכאי להבטחה ביחזקאל 37, "עבדי דוד יהיה הנסיך שלהם לעולמים". הרבי אומר שכדי שיהודה יביא את המשיח, יעזור למשיח לבוא ולממש את ההבטחה שניתנה לזרעו ("עבדי דוד יהיה הנסיך שלהם לנצח)   יהודה צריך לעשות תחילה כפי שעשה הפטריארך יהודה כאשר התקרב אל יוסף והוא הכיר בסמכותו של יוסף ובתחילה הושפע מיוסף.' (יאיר דוידי, ברית-עם)
Gen 49:10 “The sceptre shall not turn aside from Yehuḏah, nor an Inscriber from between his feet, until Shiloh comes, and to Him is the obedience of peoples.  Rashi: 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 (יִפְעָתֶךָ‏ֶ)” (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), נוֹשֵׁךְ (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 וּמַקְהוֹ 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]	י לֹֽא־יָס֥וּר שֵׁ֨בֶט֙ מִֽיהוּדָ֔ה וּמְחֹקֵ֖ק מִבֵּ֣ין רַגְלָ֑יו עַ֚ד כִּֽי־יָבֹ֣א שִׁילֹ֔ה וְל֖וֹ יִקְּהַ֥ת עַמִּֽים:      רש"י:לֹֽא־יָסוּר שֵׁבֶט מִֽיהוּדָה: מִדָּוִד וָאֵילָךְ, אֵלּוּ רָאשֵׁי גָּלֻיּוֹת שֶׁבְּבָבֶל, שֶׁרוֹדִים אֶת הָעָם בַּשֵּׁבֶט שֶׁמְּמֻנִּים עַל פִּי הַמַּלְכוּת (בראשית רבה): וּמְחֹקֵק מִבֵּין רַגְלָיו: הַתַּלְמִידִים, אֵלּוּ נְשִׂיאֵי אֶרֶץ יִשְׂרָאֵל: עַד כִּֽי־יָבֹא שִׁילֹה: מֶלֶךְ הַמָּשִׁיחַ שֶׁהַמְּלוּכָה שֶׁלּוֹ, וְכֵן תִּרְגְּמוֹ אֻנְקְלוֹס. וּמִדְרַשׁ אַגָּדָה שִׁילוֹ – שַׁי לוֹ, שֶׁנֶּאֱמַר, יֹבִילוּ שַׁי לַמּוֹרָא (תהילים ע"ו):      וְלוֹ יִקְּהַת עַמִּֽים: אֲסֵפַת הָעַמִּים, שֶׁהַיּוֹ"ד עִקָּר הִיא בַּיְסוֹד, כְּמוֹ יִפְעָתֶךָ (יחזקאל כ"ח), וּפְעָמִים שֶׁנּוֹפֶלֶת מִמֶּנּוּ, וְכַמָּה אוֹתִיּוֹת מְשַׁמְּשׁוֹת בְּלָשׁוֹן זֶה, וְהֵם נִקְרָאִים עִקָּר נוֹפֵל; כְּגוֹן נוּ"ן שֶׁל נוֹגֵף וְשֶׁל נוֹשֵׁךְ, וְאָלֶ"ף שֶׁבִּוְאַחֲוָתִי בְּאָזְנֵיכֶם (איוב י"ג), וְשֶׁבְּאִבְחַת חָרֶב (יחזקאל כ"א), וְאָסוּךְ שָׁמֶן (מלכים ב ד'), אַף זֶה יִקְּהַת עַמִּים אֲסֵפַת עַמִּים, שֶׁנֶּאֱמַר אֵלָיו גּוֹיִם יִדְרֹשׁוּ (ישעיהו י"א). וְדוֹמֶה לוֹ עַיִן תִּלְעַג לְאָב וְתָבֻז לִיקְּהַת אֵם (משלי ל'), לְקִבּוּץ קְמָטִים שֶׁבְּפָנֶיהָ מִפְּנֵי זִקְנָתָהּ; וּבַתַּלְמוּד דְּיָתְבֵי וּמַקְהוּ אַקְהָתָא בְּשׁוּקֵי דִּנְהַרְדְּעָא בְּמַסֶּכֶת יְבָמוֹת; וְיָכוֹל הָיָה לוֹמַר, קְהִיַּת עַמִּים:
The Kitzur Shulchan Arukh About This TextAuthor: Shlomo Ganzfried Composed: Uzhgorod, c.1844 - c.1864 CE The Kitzur Shulchan Arukh (“Abridged Shulchan Arukh”) is a simplified summary of the Shulchan Arukh, focusing on Orach Chayim and Yoreh De’ah, the sections most relevant to ordinary daily life. The work presents laws without listing differing views or providing reasoning, interspersing ethical maxims throughout. Immensely popular for its simplicity and clarity, it functions as a handbook for daily life for many Ashkenazi Jews and has been translated into five languages. It is known for its strict rulings. Read it, teach it as your heart 'feels' good about it. There are laws you cannot do..... It is the 'codex' until Shilo comes..... Always read it in Hebrew and English...... Don't worry went you don't understand the Hebrew so good..... It comes better by 'long-time' reading Hebrew-English...... It is our 'guiding' so it should be also for Ephraim, the non-Jews with a 'Jewish heart'........	השולחן ערוך קיצור על הטקסט הזה מחבר: שלמה גנזפריד לחן: אוז'גורוד, בערך 1844 - 1864 לספירה השולחן ערוך קיצור ("שולחן ערוך מקוצר") הוא סיכום פשטני של השולחן ערוך, המתמקד באורח חיים ויורה דעה, הסעיפים הרלוונטיים ביותר לחיי היום יום הרגילים. העבודה מציגה חוקים מבלי לפרט דעות שונות או לספק נימוקים, תוך שהיא משלבת כללים אתיים לכל אורכה. פופולרי מאוד בזכות הפשטות והבהירות שלו, הוא מתפקד כמדריך לחיי היומיום עבור יהודים אשכנזים רבים ותורגם לחמש שפות. היא ידועה בפסיקותיה הנוקשות. קרא את זה, למד את זה כי הלב שלך 'מרגיש' טוב עם זה. יש חוקים שאתה לא יכול לעשות..... זה ה'קודקס' עד שילה יבוא..... תמיד תקרא את זה בעברית ובאנגלית...... אל תדאג הלכתי אתה לא מבין את העברית כל כך טוב..... זה בא טוב יותר בקריאה 'מזמן' עברית-אנגלית..... .  זה ה'מנחה' שלנו אז זה צריך להיות גם לאפרים, הלא-יהודים עם 'לב יהודי'........
To develop your own identity as real Ephraimites, restoring your Kingdom...... Near (but outside), as a defensive shield in friendship and Love to the Jewish State of Israel. Filled with the CheSeD from HaShem streaming from Ephraim to Yehudah and from Yehudah to Ephraim until the end of the earth.	לפתח את הזהות שלך כאפרים אמיתיים, להחזיר את ממלכתך...... קרוב (אך בחוץ), כמגן הגנה בידידות ואהבה למדינת ישראל היהודית. מלא בחסד מהשם הזורם מאפרים ליהודה ומיהודה לאפרים עד סוף הארץ.
To develop your own identity as real Ephraimites, restoring your Kingdom...... Near (but outside Israel), as a defensive shield in friendship and Love to the Jewish State of Israel. Filled with the CheSeD from HaShem streaming from Ephraim to Yehudah and from Yehudah to Ephraim until the end of the earth. Developing, completely Independent, from Yehudah and the rest of the world 'restoring' the Ephraimite Kingdom. But in Love to Yehudah: The modern state of Israel.	לפתח את הזהות שלך כאפרים אמיתיים, להחזיר את ממלכתך...... קרוב (אך בחוץ), כמגן הגנה בידידות ואהבה למדינת ישראל היהודית. מלא בחסד מהשם הזורם מאפרים ליהודה ומיהודה לאפרים עד סוף הארץ. מתפתח, עצמאי לחלוטין, מיהודה ומשאר העולם 'שיקום' הממלכה האפרימית. אבל באהבה ליהודה: מדינת ישראל המודרנית.
To form a union like the United States, United States of Israel. Existing out of many different 'cultures' but al with her base: The Torah of Moshe Rabbeinu.
להקים איחוד כמו ארצות הברית, ארצות הברית של ישראל. קיימת מתוך הרבה 'תרבויות' שונות אבל על הבסיס שלה: תורת משה רבנו.