Azamra BS"D KNOW YOUR BIBLE: Job 31-32 Study Notes by Avraham ben Yaakov

 Azamra BS"D KNOW YOUR BIBLE: Job 31-32 Study Notes by Avraham ben Yaakov

BS"D KNOW YOUR BIBLE: Job 31-32 Study Notes by Avraham ben Yaakov JOB CHAPTER 31 In the Hebrew text of Job, Chapter 31 is the direct continuation and climax of the final section of Job's last discourse in answer to his three companions, contrasting his former glory with his present abject state and protesting his complete innocence of any sin that could be accounted its just cause. (The discourse began in Chapter 26, and the final section started at the beginning of Chapter 29.) V 1: "I have made a covenant with my eyes…" In the last verses at the end of the previous chapter, Job had detailed the enormity of the physical suffering that has come upon him in spite of his righteousness. Now he is saying, Why has all this suffering come upon me? Did I not strike a covenant with my eyes not to look at anything that it is forbidden to look at?!? (Metzudas David). "Come and see Job's righteousness. Every man is permitted to look at a virgin to see if he wants to marry her or marry her to his son or one of his relatives. If Job did not even look at what was permitted, how much less did he ever look at another man's wife, at whom it is forbidden to look. This is why the sages said that a woman should not go out in public in all her ornaments even on a weekday [let alone on Shabbat] because people would look at her. For God gave ornaments to the woman only in order that she might adorn herself with them in the privacy of her own home, for one does not present even someone who is pure with a breach in the wall [a grave temptation], let alone a thief" (Tanhuma). [I have quoted this Midrash at length not only because of the light it throws on Job but also because it contains the answer as to why modest married women do not go with uncovered hair etc. in public when they could say that men who don't want to should simply not look at them.] And after all Job's righteousness, he continues in verse 2: "And see now what is the share that has been given to me from God above in payment for my deeds! Surely destruction is due to the wicked…" In vv 4-6 Job asserts that God, who sees and knows everything, will testify to his innocence. Verse 5 begins a series of seventeen oaths and affirmations by Job continuing to the conclusion of his speech at the end of this chapter, in each of which he swears himself to be innocent of the crime specified in each case. Each of the oaths or affirmations begins with the Hebrew word EEM, "if". Seventeen is the gematria of TOV, "good". Vv 7ff: Job invokes upon him the severest sanctions if it be true that he strayed from the path. If he ever stole anything, he curses himself that his seed should be cut off; if he committed any kind of adultery even by merely passing by his neighbor's door to look at his wife, he curses himself that his own wife should be taken by others, for adultery is the most terrible abomination. Vv17ff: Written thousands of years before the "emancipation of slaves" (which simply heralded new kinds of human enslavement to the powers that be), Job's timeless declaration in these verses of the proper Torah way to treat slaves and servants rings out as an affirmation of the ultimate, existential equality of all men, for "Did not He who made me in the belly make him?" Vv 16-20: Job never withheld support from the poor or the orphan, the hungry and the naked. "For from my youth he (=the attribute of charitableness) raised me like a father, and I have practiced it from the belly of my mother" (v 18, see Rashi and Metzudas David). Vv 21-22: Job curses himself that his very arm should fall out of his shoulder and be broken if he had ever oppressed a helpless orphan. V 23: Job abstains from sin out of terror of God's retribution. Vv 24-25: Job never turned wealth into an idol. Vv 26-28: He never entertained a thought of idolatrous worship of the sun or moon worship, which was prevalent throughout antiquity and vestiges of which remain until today. V 29f: Job never showed vengefulness or rejoiced in the downfall of his enemies. V 31: The people of Job's household hated him and wanted to eat him up because he was always burdening them with the many people to whom he provided hospitality. V 33: Job never tried to hide his sins as most people do. V 34: In the time of his greatness, Job showed no fear of anyone, reproving even the mightiest. But now that he has fallen, the most contemptible of people frighten him and he dare not venture out of his house (Metzudas David). V 35: "Oh that someone would hear me! Here is my mark [or 'my desire'] – let the Almighty answer me and let my adversary write a book" Job's poignant cry is that SOMEONE should hear what he is saying. Let God testify for Job in his case. According to the simple meaning of the verse, Job is ready for his very adversary to write the book about him, as even the adversary will find nothing with which to damn him. On the level of allusion, the adversary is He who sent Job his suffering. And indeed, in answer to Job, God's testimony about him is written in chapter 1 verse 8 in His words to the Satan: "…there is none like him in the land, pure, righteous and God-fearing." Moreover, Moses, who wrote his own book and that of Job, came to testify for Job (see Rashi on this verse). V 38-40: "If my land cry against me, or its furrows complain together…" Job's very gravesite – which is all that he can ultimately call "my land" – will attest to his righteousness (see Yalkut Shimoni). Rashi comments that Job's field could never cry out that he had failed to give away the gifts of the corner of the field, the gleanings, forgotten sheaves and tithes to the poor: he was correct and orderly in all of his affairs and never ate at anyone else's expense – and if not, let his fields sprout weeds!!! "The words of Job are ended." The commentators take this not as an editorial gloss marking the end of Job's speeches – because we see that Job does speak again briefly later on in answer to God (ch 40 vv 3ff and ch 42 vv 1ff). Rather Metzudas David explains that Job is saying, I have already set forth the innocence of my ways and the enormous suffering that has come upon me after the utmost greatness and success, and if so what more can I add? CHAPTER 32 ENTER ELI-HU BEN BARACH-EL The three companions who came to "comfort" Job had been reduced to silence because their essential answer to the question of why he was suffering was that he must have committed some sin, yet Job protested his absolute innocence to the very end. The companions had tried to resolve the question of why the righteous suffer by saying they must have done something wrong. But while this may have "let God off the hook", as it were, for sending apparently meaningless suffering to a Tzaddik, it did not satisfy Job, who knew in his heart of hearts that he was innocent. Indeed, their answer was outrageous in his eyes because it covered over a seeming perversion of justice on the part of the Creator by smearing Job. It is at this moment of impasse – with the companions silenced and Job still finding no answer to his question of why the righteous suffer – that Eli-hu ben Barach-el, a fourth sage enters. Although younger than the first three companions (he waited respectfully for them to finish before intervening), Eli-hu turns out to have attained greater wisdom than them. At the conclusion of the book, after God has spoken to Job, He tells Eliphaz that He was angered by him and his TWO companions (Bildad and Tzophar) and that they must bring sacrifices of atonement (ch 42:7ff). However no criticism whatever is voiced over the lengthy discourses of Eli-hu, which occupy a total of six chapters (Job 32-7). As we shall see in the ensuing chapters, Eli-hu patiently and systematically explains the flaws in the answers of the first three companions in trying to resolve Job's problem over the suffering of the righteous, and he offers a different answer. Eli-hu's discourses are a further ascent in unlocking the mystery of human suffering, in preparation for the very climax of the book, when God finally answers Job out of the whirlwind (chs 38ff). Eli-hu ben Barach-el was enumerated by the Talmud as one of the seven prophets who prophesied to the nations, together with Eliphaz, Bildad, Tzophar and Job himself, and Bila'am and his father (Bava Basra 15b). The same Talmudic passage implies that Eli-hu was an Israelite, because he is described as coming from the family of Ram (i.e. of Avraham), and that he is called a prophet to the nations because his prophecies are directed to all the nations as opposed to being directed to Israel specifically. A different opinion is brought down by Metzudas David, who learns from his being called the Buzite that he was from the family of Buz, the second son of Nahor, brother of Avraham (Gen. 22:1). Talmud Yerushalmi Sotah 5 records a discussion in which Rabbi Akiva darshens that Eli-hu is Bila'am, while Rabbi Eliezer objects that this is not so and darshens that Eli-hu is Isaac. V 2ff: Eli-hu is angry with Job and he is angry with his companions. He is angry with Job "because [Job] justified himself MORE THAN GOD" – i.e. NOT because Job claimed innocence – this Eli-hu does not dispute – but because he reproved God, as it were, for abandoning him to blind fate ("the heavenly order of the stars and planets") and the accidents of the flesh in spite of his great righteousness, which made it seem as if God is not just. Next Eli-hu is angry with Job's companions, because they had not found an adequate answer to his basic question about why the righteous suffer, and as long as his question was unanswered, this too made it seem as if God is not just. V 6: "I am young and you are very old" (cf. Rabbi Nachman's story of the Blind Beggar). V 7: "I said, Days should speak and a multitude of years should teach wisdom." Initially Eli-hu had believed that just as after a given period of time a child develops the ability to speak, so years of experience and investigation should develop wisdom in people (see Metzudas David). V 8: "But there is a spirit in man and the breath of the Almighty gives them understanding" – Having heard the first three companions, his seniors in years, speak, Eli-hu now knows that there is an intelligent spirit in man that can teach him wisdom regardless of whether he is old or young. Vv 11ff: Eli-hu explains that he has patiently waited to hear out his elders but that when he carefully considers what they have said it is clear that they have failed to give Job an adequate answer. V 13: "Beware lest you say, We have found out wisdom, God has thrust him down, not man." Metzudas David renders: "Lest you would think to say that you have found an intelligent and sophisticated answer in telling Job that he must have committed a great sin seeing that God Himself has turned against him and not a mere mortal like me, because the Holy One is not suspected of practicing injustice. Eli-hu is saying that the companions had not spoken with wisdom because this is not an answer fit to silence the turmoil in Job's heart since he himself knows that he was not guilty of great sin" (Metzudas David on v 13). V 14: "Now that he has not directed his words against me, so that I will not answer him with your speeches." Despite the failure of the companions to answer him, Eli-hu is saying that Job should not think he is right, because all the arguments that he had advanced against his companions, protesting his innocence, would not stand up to the explanations that Eli-hu has in mind to give in the coming chapters. Eli-hu is not going to advance the same arguments that the companions had already advanced: he is going to say something new. Vv 18ff: Eli-hu is bursting to speak, and he will not soften his blows in order to give respect to any man, because if he were to try to cover over anything it would be such an offense that he feels he would be burned up by God (see Rashi, Metzudas David). 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.