Weekly Sidra: Yitro (Jetro)
Torah Portion: Shemot / Exodus 18:1-20:23
Haftorah: Yeshayahu / Isaiah 6:1-6:13 (Sephardim)

13"But while a tenth part yet remains in it, it shall repent. It shall be ravaged like the terebinth and the oak, of which stumps are left even when they are felled: its stump shall be a holy seed." (Isaiah 6:13)

Retailers of carpet, linoleum and cloth call the unused and unwanted scraps of these materials "remnants." However, the word remnant, as it applies to scripture, has a different meaning.

The definition of the word is: “Something left over, especially the righteous people of God after divine judgment. Several Hebrew words express the remnant idea: yether, “that which is left over”; she’ ar, “that which remains”; she’ rith, “residue”; pelitah, “one who escapes”; sarid, “a survivor”; and, sheruth, “one loosed from bonds.”  

Rav Shaul (Paul) states in Romans “And so all Israel will be saved, as it is written: "The deliverer will come from Zion; he will turn godlessness away from Jacob.” (11:26)

If we closely examine this verse we see that it states all Israel will be saved.  Many people say that this refers to all Jewish people, but that is not what the verse means.  Prior to this Rav Shaul mentions that there are non-Jews who are grafted in to Israel.

“But I am speaking to you who are Gentiles. Inasmuch then as I am a sent one to the Gentiles, I magnify my ministry… But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree, do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you.”  (Romans 11:13, 17, 18)  

The verses above explain that non-Jews who become grafted in to the olive tree which represents Israel.  I think it is important to note that the root Israel supports those who are grafted in and not the other way around.  We are also reminded not to be arrogant towards the branches.  I believe that we must continue to love and support the Jewish people.  We also must show love to each other for although the branches are many we are but one olive tree.

We may also look at the tree itself as the Etz Chayim (Tree of Life) also referred to as the Torah.  Those that teach that the church replaces Israel or that Torah is just for the Jews are both incorrect. 

It is only those who seek to be part of the olive tree (Torah) and believe that Yeshua is Messiah who will be part of the remnant.

http://www.youtube.com/watch?v=LSwH_xtOhrI

Weekly Sidra: Beshalach (when [he] let go)
Torah Portion: Shemot / Exodus 13:17-17:16
Haftorah: Shofetim / Judges 5:1-5:31

Jewish tradition states that at the splitting of the sea, after the Yetzia Mitzrayim (the exodus), each Israelite pointed with his finger and said, “This is my G-d and I shall glorify Him.” This means to us that there was a prophetic manifestation of HaShem to the point of everyone being able to point a finger and say literally: “THIS IS…!” The show us also that the children born under Egyptian servitude were the first ones to perceive and recognize that Divine manifestation.

“As in the days of your going out from Egypt, I shall show [the people] wondrous things” (Michah 7:15). Thus the Messianic redemption, too, will be marked by a manifestation of HaShem that has never been seen before. The expression “This is..” appears but once at the time of the exodus from Egypt. With regards to the full relevelation of Mashiach soon in our days it appears twice, as it is written, “It will be said on that day, Behold, this is our G-d in whom we put our hope that He will deliver us, this is G-d for whom we hoped…” (Isaiah 25:9).

Just as at the time of the exodus it was the children, those born under Egyptian servitude, who recognized G-d first, so it will also be with the Messianic redemption. The children born in the slavery exile, in the very depth of darkness, and hurt they will be the first to recognize the Divine manifestation of HaShem.

Thus it is written, “Out of the mouths of babes and sucklings You have established strength… to silence foe and avenger” (Psalms 8:3). We must teach our children about the coming of the Mashiach and what would the Messianic era will be, it is a matter of a fact and not a pie on the sky. That they will be able to recognize what they will see with their own eyes. It is our obligation!

Mattityahu / Matthew 19:14-15 "…Yeshua said, "Let the children come to me, don’t stop them, for the Kingdom of Heaven belongs to such as these." Then, after laying his hands on them, he went on his way."

http://www.youtube.com/watch?v=pFE1BmIFUe8

Weekly Sidra: Beshalach (when [he] let go)
Torah Portion: Shemot / Exodus 13:17-17:16
Haftorah: Shofetim / Judges 5:1-5:31

So may all Your enemies perish, O Lord! But may His friends be as the sun rising in might! And the land was tranquil forty years. (Judges/Shofetim 5:31)

The old saying goes “If you can’t beat them, join them”. This is an old proverb which means that if your adversaries are stronger than yourself, it is better to join the adversaries.

In this week’s Torah portion we see the final defeat of the Egyptian army by the hand of Hashem. The Haftarah portion is the Song of Deborah which ends by proclaiming death to all the enemies of Israel and blessing for our friends.

I do not hate Muslims, Christians or other non-Jews. However, the Torah is very clear that the enemies of Israel will be destroyed. In our politically correct society many people including Jews want to play nice in the sandbox with our enemies. Israel has also acquiesced to the demands of others. They have given up the Temple Mount, Gaza and much more all in the name of peace.

Israel has always been willing to negotiate with the Palestinian Authority; however, they are unwilling to negotiate with Israel unless they get everything they want including Jerusalem. It is time for Israel to stop capitulating to everyone else’s demands. It is time for Israel to take a stand and say enough is enough!!

I currently live in Canada, although I do desire to make Aliyah to Israel one day. I thank Hashem for our Prime Minister Stephen Harper. He is one of the few leaders who stands firmly with Israel. While on the other hand you have Mr. Mubarak Hussein Obama is always trying to tell Israel what to do. The proof is like night and day.

The American economy was decimated during the recent recession and continues to struggle. Canada on the other hand was barely affected. One is a friend to Israel and the other a foe. It is no coincidence.

A day of reckoning is approaching when Hashem will judge the nations of the earth. The enemies of Israel will be destroyed and the friends will rise up with might.

The question is whose side will you be on?

http://www.youtube.com/watch?v=9oqlBVWhDnM

Weekly Sidra: Bo (Go)
Torah Portion: Shemot / Exodus 10:1-13:16
Haftorah: Yermiyahu / Jeremiah 46:13-28

27 But you, Have no fear, My servant Jacob, Be not dismayed, O Israel! I will deliver you from far away, Your folk from their land of captivity; And Jacob again shall have calm And quiet, with none to trouble him. 28 But you, have no fear, My servant Jacob — declares the Lord — For I am with you. I will make an end of all the nations Among which I have banished you, But I will not make an end of you! I will not leave you unpunished, But I will chastise you in measure. (Yeremiyahu 46: 27-28)

Last week we read of the first seven of the ten plagues.  This week we read of the remaining three plagues. 

Now we know the number seven represents completion such as Shabbat being the day of rest after the world was created. 

What is the significance of the last three plagues?

The number three has much significance in Judaism. 

• The three Patriarchs: Abraham, Isaac, and Jacob.
• The Bible has 3 sections: Torah, Prophets, and Writings.
• Shimon Hatzaddik taught: "On three things the world stands: On Torah, on prayer, and on acts of kindness" (Pirkei Avot 1:2). Rabban Shimon ben Gamliel taught: "The world continues to exist because of three things: justice, truth, and peace"

Gimel is the third letter of Hebrew.  In its unattested Proto-Canaanite form, the letter may have been named after a weapon that was either a staff sling or a throwing stick, ultimately deriving from a Proto-Sinaitic glyph based on the hieroglyph on the side:

Some theorize that the letter comes from a camel, called a "gamal" in Hebrew. The letter may be the shape of the walking animal’s head, neck, and forelegs. In gematria, gimel represents the number three.

It is written like a vav with a yud as a "foot", and it resembles a person in motion; symbolically, a rich man running after a poor man to give him charity, as in the Hebrew alphabet gimel directly precedes dalet, which signifies a poor or lowly man, from the Hebrew word dal.

The word gimel is related to gemul, which means ‘justified repayment’, or the giving of reward and punishment.

We see the connection to Egypt. The staff used by Moses and the Egyptians (seen in the hieroglyph). The reference to the camel and also to the final punishment (plagues) for Egypt and the redemption of Israel.

The last three plagues locusts, darkness and death of first born represent a reversal of creation, the creation of life, light and creating the animals.

The Gimel is written as a vav with a yud. The yud represents Hashem and the vav represents Messiah Yeshua. The significance being that Hashem sent Messiah to take our punishment so that we may receive a reward.

http://www.youtube.com/watch?v=ij3eshfVnd0

Weekly Sidra: Va’era (and I appeared)
Torah Portion: Shemot / Exodus 6:2 – 9:35
Haftorah: Yechetzkel / Ezekiel 28:25 – 29:21

13 Further, thus said the Lord God: After a period of forty years I will gather the Egyptians from the peoples among whom they were dispersed. 14 I will restore the fortunes of the Egyptians and bring them back to the land of their origin, the land of Pathros, and there they shall be a lowly kingdom. 15 It shall be the lowliest of all the kingdoms, and shall not lord it over the nations again. I will reduce the Egyptians, so that they shall have no dominion over the nations. 16 Never again shall they be the trust of the House of Israel, recalling its guilt in having turned to them. And they shall know that I am the Lord God. (Yehezkel 29: 13-16)

There is a joke that says “In God We Trust, all others pay cash”.  As I was reading the Haftarah for this week I was struck by that saying.  "In God We Trust" was adopted as the official motto of the United States in 1956.

There are many prosperous nations in the world.  The United States and Canada are among them.  The question is do we really trust in God? 

 “Assuredly, thus said the Lord God: Lo, I will bring a sword against you, and will cut off man and beast from you, so that the land of Egypt shall fall into desolation and ruin. And they shall know that I am the Lord — because he boasted, "The Nile is mine, and I made it." (29: 8-9)

Egypt like the States was a very powerful nation, but instead of trusting in God they trusted in their own strength.  They boasted that they made the Nile.  Do we also act the same?  We feel comfortable in our safe nation.  We have houses, cars and money.  We even have synagogues, Hebrew schools and kosher shops.  Do we need anything else?  Do we need God?  Do we need Israel?

We say we believe in God, but when we look to ourselves or our nation for security, we run the risk of becoming like Egypt.  One only has to look at the recent recession to realize that the States is not all powerful.  The collapse of the housing market and the downturn in the economy is proof of the fact that we cannot put our trust in governments.

If we truly trust in God let it be a reflection of how we live our lives and not just a motto on our money.

http://www.youtube.com/watch?v=biIW9xxii6s

Weekly Sidra: Shemot (Names)
Torah Portion: Shemot /Exodus 1:1-6:1
Haftorah: Yermiyahu /Jeremiah 1:1-2:3

According to the yearly Torah cycle, this week we are reading the weekly Parasha called Shemot which means Names in Hebrew and begins the book of Exodus 1:1-6:1. This portion of Scripture details the birth of Moshe.

At the time of Moshe’ birth the people of Israel were slaves to the kingdom of Pharaoh and Egypt / Mitzrayim.

The root word of Mitzrayim, according to Brown, Driver and Briggs, is mem/tzadi/resh, metzeir, meaning to border, to shut or to limit. Other sources claim the etymology of the word Mitzrayim lies in tzar, either  or the verb, means to bind, tie up, be restricted, narrow, scant, or cramped, while , a noun, means straits, or distress, and as an adjective means narrow, or tight. All commentators agree that Mitzrayim, the word, represents hardship, distress, oppression, a narrow place or straits etc.

They were oppressed by the Egyptians and no matter how hard they worked, their lives were ultimately spent in bitter futility. They were without mercy in their condition and needed a saviour (a Mashiach type). This can be compared to the life of sin and death. This is similar to the situation Israel was in during the 1st Century under Roman rule when Yeshua was born. This is also a situation, at least spiritually, that we’re all in until the Messiah is born into our lives or shall I say, we are born into his.

Pharaoh had commanded the Hebrew mid-wives to kill all the male children at birth. According to the king of Egypt this would prevent the children of Israel from collectively rising up against Egypt and leaving the land. Ancient Jewish commentary says that Pharaoh’s astrologers had seen a sign that Israel’s redeemer was about to be born (Exodus Rabbah) and that was the reason Pharaoh had this fear. A similar fate overtook the male children of Israel around the time of Yeshua being born. It was during the reign of the evil king Herod who ordered the slaughtering of all male Israelites 2 years old and under (Mattityahu / Mathew 2:16).

During this turmoil in Egypt the baby Moshe was born to a Levi couple and by God’s grace they were able to conceal the baby, send him down the river and amazingly have him be found in compassion by Pharaoh’s own daughter (Batya) who then unknowingly gives the baby back to his sister and mother to be nursed (even paying the mother for it) until he is old enough to be raised in the courts of Egypt. By God’s grace, Yeshua was also concealed and protected during a time of infanticide and raised for a time in Egypt of all places.  The man Moshe would then be selected by God to redeem His people out of the kingdom of darkness and the life of slavery and into His Kingdom of Light and a life of freedom. Sound familiar?

Moshe was the prototype and foreshadowing one who was anointed (the Jewish Messiah) and acted as  prophet, priest and king in Israel. Through Moshe’ example we get a glimpse of the Ultimate Prophet, Priest and King of Israel who was to come. The Exodus story and Moshe is the paradigm by which we have our greatest understanding of our redemption and salvation on a personal and corporate level through our Rabbi Yeshua. Through the life of Moshe we can begin to understand Yeshua’s messianic office and work of redemption in a better light if you will. Yeshua truly is this “prophet like unto Moshe” that all the people shall listen to.

Deuteronomy 18:18-19  ”I will raise up for them a prophet like you from among their brothers. And I will put my words in his mouth, and he shall speak to them all that I command him. 19 And whoever will not listen to my words that he shall speak in my name, I myself will require it of him.”

http://www.youtube.com/watch?v=VT_fRmNZajo

Weekly Sidra: Shemot (Names)
Torah Portion: Shemot /Exodus 1:1-6:1
Haftorah: Yermiyahu /Jeremiah 1:1-2:3

This weeks Torah reading, starts the new book of Shemot (Sefer Shemot / Book of Exodus). We learn about the Hebrews gradual enslavement, Moses’s birth and some significant moments in his life. One of the most significant and dramatic event is Moses discovering the Burning Bush and God commanding him to “Go down Moses, way down to Egypt Land… tell old Pharaoh to Let My People Go!”

Of course in the great tradition of Jewish conversations with God, Moses argues and tells God that He must of made some kind of divine accounting mistake and that he wasn’t the person for the job, choose some one else, please!

Moses explains / reasons with God, (like He didn’t know) that he doesn’t have much self confidence to do anything great with his life, and that he’s a terrible public speaker. He basically argues, who Am I to do this amazing job, I can’t do it on my own!

God says pratically – Yofi meod “Great! That’s exactly the type of self nullifying personal qualities I’m looking for, you’re hired!!”

Moses is a reluctant Messiah type person, who after (some say) seven days of arguing with God, he begrudgingly takes on the job and starts to make his way to Egypt.

What’s going on? A Burning bush? A self-conscious Messiah type? Arguing with God? It all seems a little strange and unnecessary?

Why couldn’t we have, a strong and powerful leader that God spoke eloquent to and just did the job without question, zero hesitation, determine, go getter type of guy?

The Classic Chassidic commentaries suggest that Moses was actually petitioning God to bring the Messianic Era, to send the Messiah himself to redeem them from Egypt, as Moses say “Send the one you will surely send”.

So you see, reasoning or arguing with God is OK, in fact it’s a good thing, if you’re arguing and requesting the Ultimate Good.

And perhaps that is the way to live our lives in a way that is akin to the Burning Bush, to be continuously striving and praying for not just our own selfish benefit, but for the good of all people, for the good of the whole world and ultimately to bring about an era of peace, to bring about the Days of Mashiach.

Indeed, that is our mission, to strive towards brings about Heaven on Earth, to live in a way which is Messiah like, to learn to live under the teachings of our Rabbi, Yeshua King Messiah. Letting HaShem flow through you, and not you will be showing the true light and life of Messiah.

http://www.youtube.com/watch?v=my2IB0t67Xo

Weekly Sidra: Shemot (Names)
Torah Portion: Shemot /Exodus 1:1-6:1
Haftorah: Yermiyahu /Jeremiah 1:1-2:3

The word of the Lord came to me: 5 Before I created you in the womb, I selected you; Before you were born, I consecrated you; I appointed you a prophet concerning the nations. 6 I replied: Ah, Lord God! I don’t know how to speak, For I am still a boy. 7 And the Lord said to me: Do not say, "I am still a boy," But go wherever I send you And speak whatever I command you. 8 Have no fear of them, For I am with you to deliver you (Yeremiyahu 1:4-8)

This week’s Torah reading begins the book of Shemot or Exodus.  We see the call of HaShem to Moses.  Moses, like most of us, starts kvetching with HaShem.  One of his complaints is that he is unable to speak.

“But Moses said to the Lord, "Please, O Lord, I have never been a man of words, either in times past or now that You have spoken to Your servant; I am slow of speech and slow of tongue." 11 And the Lord said to him, "Who gives man speech? Who makes him dumb or deaf, seeing or blind? Is it not I, the Lord? 12 Now go, and I will be with you as you speak and will instruct you what to say."  (Shemot 4:10-12)

This is also reflected in the Haftarah portion where Yeremiyahu claims not to be able to speak for HaShem.  However, HaShem reminds him that he was created to be a prophet to the nations.

HaShem has given each of us a calling that we must fulfill.  Now we all have certain limitations in our lives.  We can choose to argue with HaShem that we are not qualified to do the task He has given us and in a sense that is true.  We cannot do it in our own power, but with HaShem all things are possible.

Rav Shaul states “But we have this treasure in Earthen vessels, that the greatness of the power would be from God and not from us. (Korintim Beit 4:7)

When we give ourselves to HaShem and realize that He is in control then we are free to perform His calling in our lives.  So go out there, stop complaining, and speak up for HaShem and His glory

http://www.youtube.com/watch?v=SXynxsERNSk

Weekly Sidra: Vayechi (He lived)
Torah Portion: Bereshit / Genesis 47:28-50:26
Haftorah: Melechim Alef / Kings I 2:1-12

Vayechi, Vayehi, or Vayhi (וַיְחִי — Hebrew for “and he lived,” the first word of the prshah) is the twelfth weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the last in the Book of Genesis. It constitutes Genesis 47:28–50:26. Jews in the Diaspora read it the twelfth Sabbath after Simchat Torah, generally in December or January. The title comes from the first verse of the reading, which says, “Yacov lived in the land of Egypt seventeen years” (Genesis 47:28). In this Torah portion, Yacov prepares for his death by securing a double portion of inheritance for Joseph and then blessing each of his sons with prophetic blessings. The book of Genesis ends with the death of Yacov, followed shortly by the death of Joseph and a promise of redemption from Egypt.

In last week’s parsha, Miketz, Yakov Avinu and his entire family, the progenitors of the twelve tribes, descended into Egypt. The sedra now begins with Yaakov at age 147, having been in Mitzrayim for 17 years. (Remember that Yosef was 17 when the trouble started – any connection?) The Torah tells us that Yaakov is near death and Yosef is called to his bedside. Yaakov asks Yosef that he (Yaakov) should not be buried in Egypt but rather in Me’arat HaMachpeila.Yosef agrees; Yaakov asks Yosef to swear.

Note: On the Shabbat the Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person “goes up” to make a bracha [blessing] on the Torah Reading. Here are this week`s aliyot:

1st Aliya: In the year 2255, Yakov was 147 years old and Yosef was 56. Yakov had been living in Mitzrayim for 17 years. (Note that Yosef was 17 years old when he was sold into slavery and that the numerical value of the word “Vayichi” is 34.) Yakov summoned Yosef to his bed-side. Yosef came with his 2 sons. Yakov greeted them and appointed Menashe and Ephrayim to the status of “Tribe”. Yakov then insisted that Yosef “swear” that he would bury him in Canaan, and not in the land of Mitzrayim. Why would Yaakov ask Yosef to swear – didn’t he trust him? According to the Midrash, would not be because he was so honorable, but rather because Yosef had sworn notto divulge a particular secret about Par’o. Pharoh could not say to Yosef, "I don’t care what promises you made", etc.

2nd Aliya: The parsha relates the famous scene of Yakov crossing his arms in order to place his right hand on the head of Ephrayim (who was standing to Yakov’s left) and his left hand on the head of Menashe. Yakov blessed his grandchildren with the renown blessing of Hamalach Hagoel. (48:16)

3rd Aliya: Yosef attempted to straighten Yakov’s hands. Yakov resisted and told Yosef that, although Menashe was destined for greatness, Ephrayim would be even greater. The classic blessing of a father to his son is stated. (48:20).

Yaakov resists, explaining to Yosef that he is fully aware of what he is doing; and that Ephraim will indeed surpass hisbrother in greatness. On this same day, Yaakov blesses them by saying that the traditional blessing for sons shall be: "May God make you like Ephraim and Menashe". Yaakov resists, explaining to Yosef that he is fully aware of what he is doing; and that Ephraim will indeed surpass hisbrother in greatness. On this same day, Yaakov blesses them by saying that the traditional blessing for sons shall be: "May God make you like Ephraim and Menashe".

4th & 5th Aliyot: Yakov summoned his twelve sons and blessed each one.

Each tribe is blessed, as follows: Reuven’s blessing: as first-born he was destined for priesthood and kingship but lost them by his hasty actions regarding his father’s couch. Shimon and Levi’s blessing: Conspiracy (Zimri from Shimon, who will bring the Midianite woman into the camp for harlotry, and Korach and his rebellion, from Levi). Yehuda’s blessing: Monarchy, Moshiach, and abundance of wine and milk in his portion. Zevulun’s blessing: Supporter of Torah (specifically, the tribe of Zevulun engages in sea trade to support the tribe of Yissachar in their Torah study). Yissachar’s blessing: They were active in Torah study, they bore the yoke of Torah, and from Yissachar issued 200 heads of the Sanhedrin (Rashi). Dan’s blessing: Shimshon (Samson) – a judge over Israel who will avenge the Philistines.

6th Aliya: Binyamin’s blessing: Shaul fighting against Moav and Edom, and Mordechai and Esther in the story of Purim.

Yakov instructed all of his sons to bury him in Canaan, next to his wife Leah, and then passed away. Mitzrayim mourned Yakov for 70 days. Yosef arranged with Pharaoh to bury Yakov in Canaan. After sitting Shiva (50:10) and the burial, the 12 sons returned to Egypt. Yakov passes away. The Egyptians weep for him 70 days because when Yakov arrived, blessing arrived with him (i. e. the famine ceased [Rashi]). Then a very great funeral procession consisting of all the elders of Egypt, besides Yakov’s own family, went up to bury Yakov. Yakov’s sons carried the coffin in the same arrangement that their tribes will later journey and camp in the desert. The brothers expressed their concern to Yosef that he would now take revenge against them for having sold him into slavery. Yosef cried as he heard their concerns and assured them that he bore no grudges against them.

7th Aliya: Yosef ruled over Egypt for another 54 years. He made his brothers promise that at the time of their exodus from Egypt his bones would be transported for re-burial in Canaan. Yosef died in the year 2309 at the age of 110.

Do you know the differences between keduash (santity) and yeshuah (salvation)? HaShem gives us yeshuah. We believe that through having emuna (faith) in HaShem that He send us our holy Messiah that we are brought near and obtain the yeshuah of HaShem as a gift (insofar we maintain active faith in HaShem in the merit of our Rabbi, Maran Yeshua). Kedusha is the outcome of our emuna, therefore keep the mitzvot (commandments) of the Hebrew Scriptures because we love HaShem. We believe in Him, we read the Hebrew Scriptures and follow as much as we can, some times even the commandments we do not understand (because is His wisdom).

The Torah is the Instruction of HaShem, which was delivered through the prophet Moshe (Moses), to His covenant people, Israel. The Torah is the “Derech Hashem” , or the "Way of HaShem", leading us in the footsteps of Messiah. The sole observance of Torah doesn’t justify us, but the obedience of Torah becomes “Tzedekah” (righteousness) for us, as the Ruach HaKodesh (Holy Spirit) inscribes the “Spirit of the Law” on our hearts.

Maran Rabbeinu Yeshua taught His talmidim (students), that He came to fulfill the Law, and the Prophets, and that our love towards our God is proven by keeping His mitzvot (commandments).

The book of Acts of his talmidim gives us the growing record of Jewish believers (myriads / tens of thousands), who were “zealous for Torah“, as they were for their / our Rabbi, Yeshua. Our holy Rabbi”, trained talmidim (students), and commissioned us to "make students of all nations" (Goyim: / peoples) in Mattityahu / Mathew 28:19.

These are some of the blessing of the Torah that we make prior to the study of this amazing love letter towards man, called the Hebrew Bible.

Blessed are You, Hashem our God, King of the universe, Who has made us sanctified us with His commandments, and commanded us to engross ourselves in the study of Torah. Please Hashem, our God, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our children, and our children’s children, and all the descendents of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your desire. Blessed are You, Hashem, Who teaches Torah to His people Israel.

Blessed are You, Hashem our God, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Hashem, Giver of the Torah. amen!

Geulah Perspectives: Learning the Torah of Mashiach

Weekly Sidra: Vayechi (He lived)
Torah Portion: Bereshit / Genesis 47:28-50:26
Haftorah: Melechim Alef / Kings I 2:1-12

When David’s life was drawing to a close, he instructed his son Solomon as follows: 2 "I am going the way of all the earth; be strong and show yourself a man. 3 Keep the charge of the LORD your God, walking in His ways and following His laws, His commandments, His rules, and His admonitions as recorded in the Teaching of Moses, in order that you may succeed in whatever you undertake and wherever you turn. 4 Then the LORD will fulfill the promise that He made concerning me: ‘If your descendants are scrupulous in their conduct, and walk before Me faithfully, with all their heart and soul, your line on the throne of Israel shall never end!’ (Malachim Alef 2: 1-4)

This week’s Torah portion deals with the death of Yaakov (Jacob) and the Haftorah speaks of the death of Melech David (King David).  Many people use the secular New Year to make all kinds of resolutions.  In most cases, it lasts only a short time and often leads to failure.  These resolutions are not based on HaShem and the Torah and that is why they usually fail.

It is interesting to note that this week’s Sidra is called and he lived.  In Kohelet (Ecclesiastes) it states that “A good name is better than fine perfume, and the day of death better than the day of birth.” (7:1)  In North America we tend to  have gravestones which list a person’s name along with the year they were born to the day they died.

We see in the Haftorah portion that David instructs his son on how to live?  He admonishes him to “be strong and show yourself a man. 3 Keep the charge of the LORD your God, walking in His ways and following His laws, His commandments, His rules, and His admonitions as recorded in the Teaching of Moses, in order that you may succeed in whatever you undertake and wherever you turn.”

This is good advice for all of us.  We need to be strong, not necessarily physically, but we need to have a strong character and keep a good name.  We do this by following HaShem and keeping all of His Torah.  This will lead to success in life.  You see it is not important when you were born or when you will die.  It is more important how you live the dash in between them.

http://www.youtube.com/watch?v=9oLYU97JIWk

Wisdom, knowledge and understanding comes from Torah (Law). The weekly Torah portion will give us understanding and truth regarding Mashiach, for the Torah testifies of him. Therefore, it is a commandment of the Torah and a commandment of the Master to diligently search the Torah. As we do, we encounter Messiah because the Torah testifies of Him.

In Parashat Vayigash the drama and tension between Yosef and his brothers reaches its climax. And then Yosef blows everything wide open, revealing himself to his startled brothers: “I am Yosef”. Afterwards, the brothers rush off to their father to break the news: “Ode Yosef Chai”, Yosef is still alive.

In order to gain a deeper understanding of the parasha’s dealing with Yosef, we must pay attention to the fact that what lies at the center of this three parasha drama between Yosef and his brothers is the fact that on one side stands Yosef who knows that his brothers stand before him, while on the other side are the brothers who do not know that they stand before Yosef. This is summed up in the verse in Parashat Mikez: “And Yosef recognized his brothers, but they did not recognize him.”

What is Meant by “Recognize” According to the simple understanding, the commentators explain that the brothers did not recognize Yosef because at the time they sold him, he was young and without a beard, and now he had a beard. On the other hand, Yosef recognized his brothers because at the time he was sold, they already had beards. Rashi digs deeper, explaining that the difference between the two sides was not merely recognition of external appearances. When Yosef encountered his brothers on the fateful day in Shchem, they did not “recognize” him; that is, they did not act brotherly towards him and cause him to be sold to the Midianites / Ishmaelites. But when the brothers were at Yosef’s mercy, he “recognized” them; he acted brotherly towards them and did not take revenge for all the pain that they caused him.

‘Yosef recognized his brothers but they did not recognize him’. This is one of Yosef’s attributes. Not just in his generation, but in every generation, Mashiach ben Yosef recognizes his brothers and they do not recognize him. It is an act of Satan which conceals Mashiach ben Yosef’s attributes, such that the Jewish people unfortunately do not recognize his footsteps, and in fact scoff at them…If not for this, our troubles would already be over. If Israel ‘recognized Yosef’, Mashiach ben Yosef’s footsteps comprising the ingathering of the exiles, etc., we would already be completely redeemed”. (Kol Ha Tor Ch.2, Part 1:39)

Parashat Vayigash we see that Joseph was reconciled to his brothers by means of Judah’s teshuvah (repentance), so in the acharit hayamim (end of days), the followers of Mashiach ben Yosef (Yeshua as the Suffering Servant) will be reconciled with the Jewish people who are awaiting Mashiach ben David.  In that day, Yeshua (who is both Mashiach ben Yosef and Mashiach ben David) will establish His Kingdom on earth, and all of Israel (both houses) will be reunited in Jerusalem.

We Believe that Maran Yeshua is Mashiach ben Yosef and Mashiach ben David.

http://www.youtube.com/watch?v=6KqME0h6gOw

Weekly Sidra: Vayigash (and he drew near)
Torah Portion: Bereshit / Genesis 44:18-47:27
Haftorah: Yechezkel / Ezekiel 37:15-28

15 The word of the LORD came to me: 16 And you, O mortal, take a stick and write on it, "Of Judah and the Israelites associated with him"; and take another stick and write on it, "Of Joseph — the stick of Ephraim — and all the House of Israel associated with him." 17 Bring them close to each other, so that they become one stick, joined together in your hand. (Yehezkel 37:15-17)

This week’s Haftorah expresses the idea of uniting Yehudah (Judah) and Yosef (Joseph) together as a nation.  It is interesting to note that the sidra opens with Judah drawing near to Joseph.

Unfortunately, there is a movement called the Two-House theory or Tuchas (bum) theory as I like to call it which seeks to reunite the lost tribes of Israel.  Proponents of this theory claim that the tribe of Dan is from Denmark and other nonsensical ideas.  There are many articles written about the Tuchas Theory, so I will not go into detail here.  The Haftorah goes on to explain the two sticks.

“And when any of your people ask you, "Won’t you tell us what these actions of yours mean?" 19 answer them, "Thus said the Lord GOD: I am going to take the stick of Joseph — which is in the hand of Ephraim — and of the tribes of Israel associated with him, and I will place the stick of Judah upon it and make them into one stick; they shall be joined in My hand." 20 You shall hold up before their eyes the sticks which you have inscribed, 21 and you shall declare to them: Thus said the Lord GOD: I am going to take the Israelite people from among the nations they have gone to, and gather them from every quarter, and bring them to their own land. 22 I will make them a single nation in the land, on the hills of Israel, and one king shall be king of them all. Never again shall they be two nations, and never again shall they be divided into two kingdoms. 23 Nor shall they ever again defile themselves by their fetishes and their abhorrent things, and by their other transgressions. I will save them in all their settlements where they sinned, and I will cleanse them. Then they shall be My people, and I will be their God.” (Vv 18-23)

The fact is that Israel has a nation, albeit a secular one.  Many Jews are living there now and many more are making Aliyah (going up to the Land of Israel).  Israel is not lost.  They are simply scattered abroad and need to return to Eretz Y’Israel.

“24 My servant David shall be king over them; there shall be one shepherd for all of them. They shall follow My rules and faithfully obey My laws. 25 Thus they shall remain in the land which I gave to My servant Jacob and in which your fathers dwelt; they and their children and their children’s children shall dwell there forever, with My servant David as their prince for all time. 26 I will make a covenant of friendship with them — it shall be an everlasting covenant with them — I will establish them and multiply them, and I will place My Sanctuary among them forever. 27 My Presence shall rest over them; I will be their God and they shall be My people. 28 And when My Sanctuary abides among them forever, the nations shall know that I the LORD do sanctify Israel.” (Vv 24-28)

One day it will be a reality that all Jews will live in Israel.  Hashem will be our God and our Rabbi, Yeshua the Messiah will be the supreme ruler.  Then Israel will be one nation under God.

http://www.youtube.com/watch?v=CyRMABJCnV4

Weekly Sidra: Mikeitz (at the end)
Torah Portion: Bereshit / Genesis 41:1-44:17
Haftorah: Zecharya / Zechariah 2:14-4:7

Yosef and Asenath had two sons, the first of whom Joseph called Manasseh, for God had made him forget all his toil and all his father’s house, and the second of whom he called Ephraim, for God had made him fruitful in the land of his affliction. (Genesis 41:50–52.)

No matter how great the person, no matter how important his task, it is the family that must come first. Yes, Yosef was, literally, saving the world; but his greatness lay in the fact that despite his busy schedule, he found time to properly raise his children. The most impressive achievement of Yosef was not that his economic policies averted a looming catastrophe via Ruach HaKodesh (Spirit of Holiness). It was that he was the father of Ephraim and Menashe, the first Israeli children born and successfully raised in a foreign environment, the first Israelis to have actual contact with their grandfather and the only grandchildren of Yaakov who merited inclusion as members of the twelve tribes. It is no wonder that Jewish parents have, for thousands of years, been blessing their children, praying that they be like Ephraim and Menashe.

To our world of fast food, microwaves, fast computers and the pursuit of relaxation and pleasure, this phrase of the Shema (Deut 6.5 Hear O Israel)  is shouting to us to slow down and apply ourselves to long lasting truth and morality. Veshinantam (You shall teach them) – teach diligently- slowly, methodically and  strategically.

We say in the Shema (Deut 6.5) “And you shall teach them thoroughly to your children and speak of them while you sit in your home, while you walk on the way, when you retire and when you arise.”

The word Veshinantam implies more than simply teaching. If the Torah wanted to say teach it could have said Vetilmadu. The meaning of Veshinantam is to teach the student well enough that the knowledge is on the tip of their tongues. Veshinantam implies the ability to answer instinctively without hesitation. This is only achieved through hard work, dedication and TIME.

This reminds me of a story I hear. “A man came home from work late, tired and irritated. His five-year-old son was waiting for him at the door with a question, "Dad, how much money do you make an hour dad?"  "That’s none of your business! How dare you ask!" the father said angrily. "Please tell me," pleaded the little boy. "If you must know, I make $20 an hour."  Looking up, the boy asked, "Dad, may I borrow $9?" His father was furious. "I work long, hard hours every day. All you are interested in is getting some of my hard-earned money to buy a silly toy. March straight to your room and think about why you’re so selfish." The little boy quietly went to his room and shut the door.  After an hour his father calmed down. He opened the door to his son’s room and said: "Perhaps I was too hard on you earlier. Here is the $9 you asked for."  The little boy sat up straight, beaming. "Thanks Dad!" he said. Reaching under his pillow, he pulled out some more crumpled bills.  "Why did you want money if you already had some?" the father asked. "Because I didn’t have enough, but now I do," the little boy replied. "Dad, I have $20 now. Can I buy one hour of your time?"

This is a most crucial lesson for parents. Teaching by example is the most effective means of educating our children. When they see our priorities and observe how we speak and conduct ourselves, they take note and learn to do the same.

The Torah spends an entire book detailing the family life of our founders so we can learn from their examples and, at times, even learn from their mistakes. If we are fortunate, the lessons learned from our upbringing are so strong that they shape and guide us throughout our life.

Yeshua said, "Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these. Matthew 19:14

We read of a special interaction between Yeshua and children and, I believe in it, catch a glimpse of the high priority Yeshua had for children in his ministry. Let’s became like our Rabbi. Let us teach our kids by example and by word what it means to walk like our Master, our Rabbi, our Teacher, Yeshua HaMashiach.

http://www.youtube.com/watch?v=-Ti7lKK97YY

Weekly Sidra: Mikeitz (at the end)
Torah Portion: Bereshit / Genesis 41:1-44:17
Haftorah: Zecharya / Zechariah 2:14-4:7

Miketz or Mikeitz (מקץ — Hebrew for “at the end,” the second word — and first distinctive word — of the parshah) is the tenth weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading. It constitutes Genesis 41:1–44:17. Jews in the Diaspora read it the tenth Sabbath after Simchat Torah. Generally, it is read on the Sabbath of Chanukah. When Chanukah contains two Sabbaths, it is read on the second. In some years, however, Miketz is read on the Sabbath after Chanukah.

Last week we read parsha Vayeshev that ended with Yosef, the son of Yakov Avinu, in an Egyptian prison. While there, Yosef correctly interpreted the dreams of Pharaoh’s chief butler and baker. Yosef asked the butler to mention Yosef’s plight to Pharaoh, but, as the Torah told us, the butler forgot about the matter. This week’s parsha, Miketz, takes place two years later, with Yosef still in prison.

The title comes from the first verse of the reading, which says, “Now it happened at the end of two full years that Pharaoh had a dream” (Genesis 41:1). The portion begins with Pharaoh’s portentous dreams, Yosef’s interpretations and his subsequent rise to power over Egypt. When a famine strikes the land of Canaan, his brothers come to Egypt seeking grain, but they do not recognize Yosef, who engineers a means by which he can test their character.

Note: On the Shabbat the Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person “goes up” to make a bracha [blessing] on the Torah Reading. Here are this week`s aliyot:

1st Aliya: The year is 2229 and Yosef has been in prison for 12 years. Pharaoh has two similar dreams and demands their interpretation (Pharaoh has a disturbing dream, where seven fat cows are eaten by seven skinny cows, and then a second dream where seven fat ears of grain are eaten by seven skinny ears. None of Pharaoh’s wise men can interpret the dreams to Pharaoh’s satisfaction). The wine steward remembers Yosef and his gift for dream interpretation, and Yosef is rushed into Pharaoh’s presence.

2nd Aliya: Yosef interprets Pharaoh’ dream (Yosef interprets the dream about the cows and the ears as one dream. The seven good cows and ears mean that seven years of plenty are coming to Egypt, while the seven skinny cows and ears means that seven years of famine will follow and befall Egypt) and suggests to him how to best administrate the seven years of plenty and the seven years of famine.

3rd Aliya: Yosef is appointed viceroy over Egypt, and puts into effect the plan that he had outlined to Pharaoh. Yosef is 30 years old at this point, and he marries Potifar’s daughter Osnat. Yosef has two sons, Menashe and Ephrayim.

4th Aliya: The seven years of famine begin, and the only food available is in Mitzrayim. As planned, Yosef had sufficient stores of food and therefore Egypt had food to eat. Meanwhile Yosef’s father Yakov and his other eleven sons were in the land of Canaan. Yosef, unrecognized by his brothers, recognizes them when they come to buy food. The brothers bow down to Yosef, fulfilling Yosef’s dream of his childhood. He accuses them of treachery and imprisons them for three days.

5th Aliya: Yosef demands that Binyamin be brought to Egypt and keeps Shimon as a hostage. The brothers relate their adventure to Yakov who refuses to send Binyamin. The increasing famine forces Yakov to concede to Yehuda’s guarantee that Binyamin will be safe, and the brothers return to Egypt. The reason Yosef kept Shimon was to separate him from Levi. Together, they had defeated the whole city of Shechem earlier in the Torah. Yosef is trying to prevent that from happening again in Egypt.

6th Aliya: The brothers are reunited with Shimon and invited to eat at the table of Yosef. They report to Yosef’s palace where they are invited in to dine and are immediately reunited with their brother Shimon. All appears to be forgiven and Yosef sees Binyamin for the first time in 22 years.

7th Aliya: At the end of the previous aliyah Yosef met his brother Binyamin, and in this, the seventh aliyah, the Torah says that Yosef immediately seeks a place to weep. All the brothers sit down to eat and drink, and Yosef gives Binyamin five times everyone else’s portion. Yosef hatches his final plot against his brothers. His famed chalice is planted in the Binyamin’s saddlebag forcing the brothers to return to Mitzrayim and a confrontation with Yosef. The year is 2238.