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

Maran Rabbeinu Yeshua got up and followed him, as did his talmidim. {9:20} Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tzitziyot of his garment; {9:21} for she said within herself, “If I just touch his garment, I will be made well.”

When we study the Good News of Redemption accounts of Mattityahu, Mark, and Luke, we find some very interesting verses concerning the fringes. In Hebrew, we say tzitziyot. Specifically, these verses are Mattityahu 9:20; 14:36a, Mark 6:56; and Luke 8:44. Without a shadow of a doubt, they demonstrate that Maran Rabbeinu Yeshua definitely was a Torah-observant Jewish man who kept the Torah commandment to wear tzitziyot in the four corners of his garment as instructed in the Torah in Bemidbar 15:37-41.

But what is the purpose of wearing tzitziyot? The purpose is to help remember the mitzvot of HaShem and to perform them. HaShem has given many object lessons to His children so that they (also we) would remember and keep His instructions and another one concerns the wrapping of tefillin. The reason for this mitzva is for shamar v’zachar (remembering, keeping, and observing) His instructions for our lives, that is, the Torah. 

The Greek word phylakterion has been transliterated into English as the word "phylactery" and literally means a protecting charm or amulet. (remember that Maran Rabbeinu Yeshua spoke Aramaic every day, thus He never thought of them as such) Through this unfortunate transliteration, the important spiritual meaning contained in the commandment and even in the word itself is lost. In Maran Rabbeinu Yeshua’s time, phylacteries were not regarded as amulets or “lucky charms”. The Hebrew word is tefillin which is the plural of the word tefillah.  The meaning of tefillah is diametrically opposed to amulet or lucky charm. Tefillah means prayer. The word phylactery does not even appear in the Tanach.

Tefillin consist of the two small leather boxes or batim, boxes that house small slips of parchment. The parchment slips are inscribed with the Scripture passages in Shemot 13:1-10, 11-16, Devarim 6:4-9, and Devarim 11:13-21. All components of tefillin are made from kosher materials. The central theme of wearing tefillin is the act of binding. The tefillin bind you not only physically but also spiritually. We, with our western mindset and culture, conjure up all kinds of negative “feelings” when we hear the word bind. Somehow we associate it with bondage. Yet when we read the Scripture references above in connection with tefillin they are associated with remembering, keeping, and observing HaShem’s instructions. Who would dare to consider that to be bondage? No one is 100% sure how the tefillin were worn in Yeshua’s day except to say that the same two parts that are worn today were in existence 2000 years ago. The two components of tefillin are called shel yad, which is worn on the arm and fingers and shel rosh worn on the head.

Archeological discoveries have confirmed this as fact. Today, just as in Yeshua’s day, the tefillin are strapped on the forehead and the arm. The shel yad, consists of one compartment containing a parchment on which all four Torah passages or parshiyot are written; the shel rosh is divided into four compartments each of which contains a parchment with one of the four Torah passages written on it. When you gaze upon them, as you would also upon the mezuzah and the tzitziyot, you are quickened to remember the words of the Torah for your life. The tefillin also serve as a memorial – a remembrance of the exodus from Mitzrayim. The remembrance also of the mitzvot of HaShem. The tefillin are a sign of where we have been, that is, Miztrayim or bondage and where we are going, that is, Malchut HaShem or the Kingdom of Heaven. The tefillin are especially a sign of our recognition of HaShem even by their very construction. The Hebrew letters shin, dalet, and yod are evident through the wrapping of the straps around the fingers and across the palm of the hand and the knots in the straps.

The letter shin is also engraved upon the outside of the batim. The three Hebrew letter shin, dalet, and yod spell the word Shaddai which means HaShem provides, the one who is all-sufficient and sustains His people with spiritual nourishment. The literal meaning of Shaddai is the “many breasted one” implying a feminine side of HaShem that nourishes His children as a nursing mother breastfeeds her baby. The theme of binding is carried out by reciting the verses of Hoshea 2:21-22 while winding the strap around the fingers. “And I will betroth you to me forever. Yes I will betroth you to me in righteousness and in justice, and in lovingkindness, and in compassion. And I will betroth you to me in faithfulness and you will know HaShem”. These verses consummate the binding in a betrothal between man and HaShem. This is a marriage ceremony of sorts each time the tefillin is worn.

2000 years ago, the wearing of tefillin was and is viewed as a fulfillment of the Torah mitzvah or commandment. Although the word tefillin is not found in the Tanach, the Talmud has interpreted the instruction literally and so the words of HaShem are literally bound around our arm (close to our heart) and are literally frontlets between our eyes (close to our minds).  In all probability, tzitziyot and tefillin were part of ordinary dress of the Israelites in Maran Rabbeinu Yeshua’s day and even earlier.  The custom of wrapping tefillin during weekday morning prayers as is practiced today, is a relatively modern custom (BUT IS AMAZING). 2000 years ago, they were worn most likely all day only being removed for work or when entering a place that was deemed ritually unclean. Archeological evidence of tefillin fragments dating back to the 1st century was unearthed in the Judean Desert in caves near the Dead Sea. The most dramatic find was a shel rosh approximately 2000 years old with 3 of the 4 original parchment slips still folded and securely ties in their original compartments. Announcement of this discovery was published by Israeli archeologist Yigael Yadin in "Tefillin from Qumran". 1969. The size of the shel rosh, or frontlet was so small and inconspicuous that it hardly would have been noticed. The bayit or box found at Qumran is rectangular and approximately ½” by ¾”. It was very inconspicuous to say the least. Is this what Maran Rabbeinu Yeshua was criticizing when we read the account in Mattityahu?

In Mattityahu 23:5, we read that Yeshua criticized those men who enlarged their batim or boxes and widened the straps that were securing them. Note that he never condemned them or criticized them for simply wearing tefillin. On the other hand, he was indeed criticizing them for enlarging their tefillin to appear to be a level above the rest spiritually yet were acting hypocritically. In all probability, Maran Rabbeinu Yeshua himself was wearing tefillin as he most certainly was wearing tzitziyot in the four corners of his outer garment, the tallit. These were not customs or traditions but rather acts of obedience to HaShem’s commandments in the Torah. There is no evidence to think that Yeshua condemned the wearing of tefillin. On the other hand, he supported the Halacha that interpreted the Scriptures literally concerning the fact that they are indeed to be “a sign upon your hand and as frontlets between your eyes”.

Please view video:

http://www.youtube.com/watch?v=jQ8859Y6VDE

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

…It is the sacrifice of HaShem’S Passover, for that He passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses.’ And the people bowed the head and worshipped. (Shemot / Exodus 12:27)

This biblical concept of Yom HaShem (a day when HaShem reveals Himself via King Messiah), causing the wicked to be punished while the righteous are saved, this day is also known throughout the Hebrew Bible as HaShem’s Day of Judgement (Yom HaDin). "The day of HaShem" is a general phrase of judgment that can describe the final eschatological judgment of the world, but more often describes any forthcoming day of judgment.

Yom HaShem is known throughout Tanach as the day when HaShem reveals Himself via King Messiah, our Rabbi, causing the wicked to be punished, and the righteous to be saved. Yom HaShem is HaShem’s day of judgement. Before that day, it is necessary to do teshuva before redemption, otherwise HaShem’s revelation will lead to destruction. For example, when Yeshayahu foresees the destruction of Bavel (Isaiah 13:1-22), he consistently refers to that day as ‘Yom HaShem’ (see 13:6,9,13). While describing that calamity, Yeshayahu even compares Bavel (Babylon) to Sedom: "Bavel, glory of kingdoms, splendor of the Kassdim, shall become like Sedom and Amorah, overturned by     HaShem." (13:19)

Another important example is found in Amos. During the time period of Yerovam ben Yoash, Israel had reached prosperity and affluence. They eagerly awaited an even greater redemption, even though they were not deserving. In reaction, Amos warns the people concerning the danger involved (5:18): "Woe, you who wish for ‘Yom HaShem,’ why should you want ‘Yom HaShem,’ [for you] it shall be darkness and not light."

If the people are not spiritually prepared for God to reveal Himself, Amos warns, ‘Yom HaShem’ will bring upon them destruction rather than salvation.

Our final example comes from God’s ‘farewell’ message to mankind; the last prophesy of the last prophet – Malachi: "Hiney anochi sho’lay’ach la’chem…" – "Behold I am sending you Elijah the prophet before the great and terrible Day of HaShem ['Yom HaShem'] comes. And he will bring about the repentance of the fathers by the sons, and the repentance of the sons by the fathers, lest I come and strike the entire land with destruction." (3:23-24)

Here again we find the necessity to perform teshuva (repentance) prior to redemption, otherwise HaShem’s revelation will lead to destruction. Since the ultimate redemption of Am Yisrael is the hope of all the prophets, it is only fitting that this becomes the closing prophetic message to Am Yisrael. As we have seen, the redemption process begins when Bnei Yisrael aren’t worthy of salvation. However, its continuation – receiving the Torah and inheriting the Promised Land – require spiritual readiness. In this week’s reading of the Torah (Parasha Bo) we see how the offering of the korban Pesach was the ‘first step’ in the right direction, an important milestone on the road to spiritual redemption.

The redemption process began with the Jewish people (and those who joined Israel) not deserving salvation, but it continued with receiving the Torah and inheriting Israel – which require spiritual readiness.

The Korban Pesach was the “first step” in the right direction. The fact that HaShem PASSED OVER their homes emphasizes this point- they deserved to be punished with the Egyptians, but HaShem saved them in the last minute. Every year, when we commemorate the events of Yetziat Mitzrayim (coming from Egypt) on ‘Passover,’ we thank HaShem for His fulfillment of Brit Bein Ha’Btarim (Bereshit / Genesis 15) and pray for our final redemption. Before that prayer, we invite Eliyahu (Elijah) to our Seder table not only to taste our wine, and not only to encourage him to smite our enemies; Eliyahu comes to remind us that we need to do proper "teshuva" prior to our redemption, and to warn us of the consequences lest we do not.

We  must acknowledge HaShem’s infinite love and hope, and reciprocate with a wholesome devotion to His Torah and Mitzvot (Commandments). We must invigorate our Yir’at Shamayim (fear of heaven) so that very soon, the day can arrive when Yish’ayahu’s prophecy (11:9) will be fulfilled: “They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of HaShem, as the waters cover the sea.”

We want Mashiach Now!

http://www.youtube.com/watch?v=Lc9H0o8FLHs

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

Parsha Naso, is Bamidbar (Numbers) 4:21 – 7:89, and it is the longest single parsha in the Torah.  This portion follows weeks of learning the Most High’s ways of holiness, being a community,  family and relationships.  As a coin as two sides and is recognized by either side, mitzvot (commandments) have both positive and negative forms (do or do not).  The last two portions emphasized the blessing of following Torah and mitzvot as well as the consequences or curses of chose to not keeping Torah and the mitzvot.  Those truths already known to the people as they answered we will do and hear on Shavout at Mt. Sinai are the foundation of Naso.  Three sobering examples of living and observing mitzvot become clear in this parsha.

First, the census isn’t taken lightly in Torah.  When done  incorrectly, there are harsh consequences.  This accounting determined who had the job of transporting the mishkan (temple) at a  mature age.  The literal phrase means to “lift the heads”, and is understood to be a census taking.  In other census heads weren’t counted but coins were counted as given by the men.  An indirect count of people for the census, yet this census was a “head count”.   Multiple meanings and word pictures are present in Hebrew and this just one example of this playing out and shedding further light on this parsha.

“To lift my eyes” is a word picture of prayer.  “Lift the head” gives a broader sense of meaning.  Acknowledging being counted by lifting the head is body language.  “Lifting the head” also embodies losing self-centeredness, and depression, being alert and focused which can come with experience, maturity and age.  The vocation of transporting the mishkan was being held for the old men, not young and inexperienced, not the wise elders of the tribe.  It was a physical job with spiritual significance.   It demanded being focused of the Most High, not on trivalities and knowing all was in HaShem’s hands.

Second, following the census taking the ritual of jealousy offering and the sotah (adulterous woman) is taught.  There is wordplay in how the word man is said in Hebrew.  Ish is man or husband.  Ish Ish is doubled, and means man emphasized.  In the context of a jealous husband it could mean a overbearing, overanxious, over-restrictive, in other words a man whose emotions were not in check.  There were other was of saying simply a jealous man. 

This is a case of there are no witnesses as Jewish law demands in adultery.  There is no admission of guilt. The restrictions with this also meant a woman had been alone long enough with a man to raise question whether propriety or intimacy was present in the relationship.    There was no way for a woman to clear her name and restore good faith to a husband who became jealous.   In earlier portions it was evident how precious and good the Most High considered the marriage relationship and the intimacy within it.  Instead of this being a primarily negative process, for a woman who was faithful to her husband and her God it was the possibility of restoration with her spouse and renewal of the relationship. 

The only time in scripture the name of God is erased is for the sake of the sotah and her jealous husband.  The dust of the sanctuary floor is mixed with the Most High’s name.  In Hebrew adamah (earth), what adam (mankind) was created from is mixed with the name of God.  In Hebrew a name embodies meaning and function.  The stuff of creation is mixed with all who God is and does (God’s Name) and given to the woman to drink.  The husband brought the jealousy offering.  It was held in the woman’s hands directly.  She became an intermediary between her husband’s jealousy, the truth and the Holy One while her body would also bear witness to her fidelity or adultery. 

Her fidelity means she will never be divorced, and it is said that she would bear children.  Bearing children is a blessing in the TaNaKh ( Jewish Bible).  Infidelity or adultery meant a painful shameful death.  In the last parsha the people were told the blessing and the curse for fidelity and adultery with the Most High.  The image is emphasized further in this ritual.  The picture is one of the marriage and of the Jewish nation and the Most High which had just accepted and heard the Torah and pledged they heard and would do what God said. 

Third, is the Nazir (one who covenants not to drink wine, and other simple pleasures).  This individual is setting himself apart from physical enticements and pleasures to focus on the spiritual connection to the Most High.  It means separating oneself from family, celebrations with the food and drink that followed.  The men called to serve by HaShem did not have these restrictions, yet the man entering covenant with the Most High for service voluntarily took these steps for his spiritual benefit.

All three of these cases explore being human, in covenant with the Most High and in community with others like-minded.  The first in maturing enough to handle and transport the mishkan, (God’s traveling home or temple) where the people knew the Most High met them.  The second the close marriage relationship and the fragility of trust when jealousy emerges.  The question of adultery or infidelity with reconciliation is there for the woman, man, and couple, if she is found innocent of the charge.  The third is man serving the Most High in order to serve his fellow man again.  Also it is a progression of intensity.

In the first case the Most High called the individuals to service.  In the second case, individuals covenanted together before family and HaShem with blessings and consequences linked to fidelity and infidelity.  The third case it is almost like an individual knowing the Holy One’s requirements of maturity for service, and seeing the frailty of human emotions and relationships then decided to voluntarily vow (indeterminate length of time) to not partake of physical pleasures of different kinds in order to strengthen connection and service to God.  If one had seen the ritual of the jealousy offering with the sotah it would have been somber and sobering.  The reminder of the people’s faithfulness and fidelity or their infidelity to the Most High is clear in the ritual as our the consequences.

Finally today we await the third mishkan (temple).  There is no need for transporting the mishkan.  Secondly there is no sanctuary to collect dust, nor high priest to go to for a jealousy offering.  These re mitzvot which cannot be performed today, but wait for the third temple.  Triads are teaching tools in the Hebrew language and in the triad often the intensity grew, while the center is the focus.

This parsha is read directly after Shavout, the people’s acceptance of their God and His Ways.  Fidelity and observance is paramount and consequences for breaking covenant (faith) were clear in the last parsha, and today illustrated in an earthy manner in the marriage relationship when the relationship is broken by possible adultery.  The Most High restores marriage, with his own Name and the substance of creation if the wife was faithful.  The nazir seeks to cling so closely to HaShem, seeking a clear and true connection that he chose to go beyond what the Most High asked of the priests when they were not serving in the mishkan.

How strongly have I identified with the mitzvot, doing, hearing, learning them, as a window growing a connection to the Most High?  What remnants of this culture remain mixed (adulterous) with my observance of Torah and derech chayim (way of life) that pleases the Blessed One?  What small daily changes can I make now to sweep clean the culture of this world in small steps so I don’t find myself breaking faith in my attitudes, thoughts, words or actions with my community before the Holy One?

Ruth Etalka

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

When we are called by the father to receive the gift of faith, in the redemptive work of our Rabbi Yeshua the Messiah (His death and resurrection), upon acceptance we are instantly a new creation (2 Corinthians 5:17)

“Therefore, if anyone is united with the Messiah, he is a new creation- the old has passed; look, what has come is fresh and new!”. So what exactly is a new creation? God gives us some very insightful lessons from the Torah and the Good News scriptures that paint a picture to deepen our understanding of what it means. In the book of Bereshit / Geneses there is a picture God gives us of the process of creation, which can be used to show us our life with and without Yeshua as our Messiah.

Without our Rabbi Yeshua in our life, we are separated from God and His Torah (teachings) as well as His love, which Rabbi Shaul teaches that we are nothing without it. So what does it mean to be nothing? (Bereshit / Geneses 1:2) “The earth was unformed and void, darkness was on the face of the deep”. The dictionary defines the word void as; empty, useless, vain, and gives us synonyms to the word such as; fruitless, and meaningless. Do these definitions look familiar? If we look back into our previous studies about love and our life as a believer, there is a definite connection to be considered. Without love, we are not truly united with the Messiah and living in darkness , and no better than a non-believer, because even Yeshua said (Mattityahu / Matthew 7:21) “Not everyone who says to me ‘Mori (teacher), Mori!’ will enter the Kingdom of Heaven, only those who do what my Father in Heaven wants”. So what does our father in heaven want? To follow the commandments of course and Yeshua even simplified it so we can never forget, (Mattityahu / Matthew 22:36-40) “Rabbi, which of the mitzvot in the Torah is the most important?” He told them, “’ You are to love HaShem your God with all your heart and with all your soul and all your strength.” This is the greatest and most important mitzvah. And a second is similar to it, ‘You are love your neighbour as yourself.’ All of the Torah and the prophets are dependent on these two mitzvot”. Our Rabbi, Maran Yeshua clearly shows us the way to true Emuna and it’s deeply rooted with a foundation of love towards God and our neighbours. Please understand however that this does not annul or cancel out the other commandments, it just shows us how essential love is in the fulfillment of mitzvot in our relationship with God and with our neighbours.

As believers in Yeshua, we don’t desire what is darkness because it separates us from the presence of God and makes us false witnesses of the light of the Messiah in us. The light of Yeshua is what sustains us as believers, (Yochanan / John 1:4-5) “In him was life, and the life was the light of mankind. The light shines in the darkness, and the darkness has not suppressed it”. Yeshua is the light from the beginning of creation; (Bereshit / Geneses 1:3)   “Then God said, “Let there be light”; and there was light. God saw that the light was good, and God divided the light from darkness”. As we can see from the scripture (Yochanan / John 1:2) “He was in the beginning with God”. Another insightful scripture to further our understanding is (Yochanan / John 8:12) “Yeshua spoke to them again: “I am the light of the world; whoever follows me will never walk in darkness but will have the light which gives life”.

Yeshua gives us another teaching about the light in our lives; (Mattityahu / Matthew 5:14-17) “You are the light of the world. A town built on a hill cannot be hidden. Likewise, when people light a lamp, they don’t cover it with a bowl but put it on a lamp stand, so that it shines for everyone in the house. In the same way, let your light shine before people, so that they may see the good things you do and praise your Father in heaven”. The essence of the light are the fruits of the Spirit (Galatians 5:22) “ But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, humility, self control. Nothing in the Torah stands against such things.”  All these elements are of the light and part of us a new creations, we are not to conceal our light with a bowl of arrogance which means an offensive display of superiority or self-importance; overbearing pride, but rather we are to be humble and child like because we are Gods children and radiate the world with the fullness of the Torah, Gods love. So each time we put on our Tzitzis and look at the cords of blue in remembrance of the commandments of Torah, remember first the love which the Torah represents so that the commandments will be truly fulfilled and our light will cast away all darkness and bare the fruits of the Spirit.  

With the light of our Rabbi, Maran Yeshua in our lives, we change from a dark, void and empty existence, to a beautiful garden of love and Emuna as a new creation and part of the glorious Kingdom of God. In this world of darkness and confusion that we are in, Yeshua has made our paths straight with the true revelation of Torah written on our hearts and the Ruach Hakodesh (Holy Spirit) to guide us. As God said in (Yechezk’el / Ezekiel 36:26-27) “I will give you a new heart, and put a new spirit inside of you; I will take the stony heart out of your flesh and give you a heart of flesh. I will put my Spirit inside of you and cause you to live by my laws, respect my rulings and obey them”.

Baruch Atah HaShem, Elohenu Melech ha olam, asher kid’shanu bid’varo, v’natan lanu et Yeshua M’she’chay’nu, v’tzi’vanu l’ki’ot or la olam.

Blessed are you, Lord our God, King of the universe, who has sanctified us by your Word, given us Yeshua our Messiah and has commanded us to be a light to the world.

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

If the exodus story were written to fit the times… The cycle of violence between the Jews and the Egyptians continues with no end in sight in Egypt. After eight previous plagues that have destroyed the Egyptian infrastructure and disrupted the lives of ordinary Egyptian citizens, the Jews launched a new offensive this week in the form of the plague of darkness.

Western journalists were particularly enraged by this plague. "It is simply impossible to report when you can’t see an inch in front of you," complained a frustrated Andrea Koppel of CNN. "I have heard from my reliable Egyptian contacts that in the midst of the blanket of blackness, the Jews were annihilating thousands of Egyptians. Their word is solid enough evidence for me."

While the Jews contend that the plagues are justified given the harsh slavery imposed upon them by the Egyptians, Pharaoh, the Egyptian leader, rebuts this claim. "If only the plagues would let up, there would be no slavery. We just want to live plague-free. It is the right of every society."

Saeb Erekat, an ancient Egyptian spokesperson, complains that slavery is justifiable given the Jews’ superior weaponry supplied to them by the superpower God.

The Europeans are particularly enraged by the latest Jewish offensive. "The Jewish aggression must cease if there is to be peace in the region. The Jews should go back to slavery for the good of the rest of the world," stated an angry French President Jacques Chirac.

Even several Jews agree. Adam Shapiro, a Jew, has barricaded himself within Pharaoh’s chambers to protect Pharaoh from what is feared will be the next plague, the death of the firstborn. Mr. Shapiro claims that while slavery is not necessarily a good thing, it is the product of the plagues and when the plagues end, so will the slavery. "The Jews have gone too far with plagues such as locusts and epidemic which have virtually destroyed the Egyptian economy," Mr. Shapiro laments.

The United States president, Husain is demanding that Moses and Aaron, the Jewish leaders, continue to negotiate with Pharaoh. While Moses points out that Pharaoh had made promise after promise to free the Jewish people only to immediately break them, imposing harsher and harsher slavery, Richard Boucher of the State Department assails the latest offensive. "Pharaoh is not in complete control of the taskmasters," Mr. Boucher states. "The Jews must return to the negotiating table; they will accomplish nothing through these plagues."

The latest round of violence comes in the face of a bold new Saudi peace overture. If only the Jews will give up their language, change their names to Egyptian names and cease having male children, the Arab nations will incline toward peace with them, Saudi Crown Prince Abdullah declared.

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

Honoring the Sabbath day, known as Shabbat in Hebrew, is considered the most important observance in Judaism.

The order to celebrate Shabbat originates in the ten commandments handed down to Moses by God on Mount Sinai. The fourth commandment (Exodus 20: 8-11; Deuteronomy 5: 14-15), translated from Hebrew, reads “Remember [observe] the Sabbath day and keep it holy”.

For Jewish people, the celebration of Shabbat honors God for creating the world in six days and resting on the seventh day. Jews around the World celebrate the day of rest and relaxation in many ways, each according to how they interpret their religion.

Shabbat commences at sunset on Friday evening and ends on Saturday at night (after 3 stars are visible with the naked eye). The duration of Shabbat should be around 25 hours, and according to the Torah, Motzeh – the end of Shabbat – begins when there are three stars in the sky.

Much of the celebration around Shabbat involves dining. A lot of care and thought goes into planning and preparing not only the Shabbat meal but also the table that it will be served on.

Since Shabbat is the day of rest, preparations for begin for it towards the middle of the week, with the mother of the home usually involved in planning the menu, and if there will be a large number of guests for Shabbat, who will be preparing what to eat. Once that issue has been settled, the mother of the family will devote whatever time is needed to prepare the family home so that there is no need to cook or clean on Shabbat.

As the onset of Shabbat approaches, the mother of the family will light two candles which remain lit for the entire 25 hours of Shabbat. The Torah instructs that should any candle extinguish them for any reason, it cannot be relit. The reason for lighting candles on Shabbat is to create an atmosphere of “peace in the home” as the Torah scribes hoped that the extra lights would prevent the strife and contention of praying and eating in the dark could cause.

The role of lighting the Shabbat candles goes to the mother of the family. She will place them in a set of candlesticks, usually made from silver, and whilst lighting them will whisper a prayer for her family whilst waving her arms in a manner that is designed to beckon the Shabbat into her home.

In recent years, since the advent of electricity, electric lights are switched on before Shabbat and remain lit for the duration. The timer switch has made keeping the home lit less of a financial burden, with lights being switched on and off without the need to press a switch, which is forbidden under Jewish law during Shabbat. Despite all this progress, the tradition of having lit two candles at the Shabbat Table remains as strong as ever.

The Shabbat meal is undoubtedly the family gathering of the week. Because it is forbidden to travel on Shabbat, families tended to live in close proximity to one another as well as to their synagogue. This meant that families and friends could walk to each other houses as well as to and from the synagogue. Whether by accident or design, this fact meant that the Shabbat meal invariably signaled a fairly massive gathering of family members and friends, ready to sit down to pray, sing and enjoy a good meal together.

After returning from Synagogue the family positions themselves around the table, which is usually long and narrow. Before the meal can be served, Kiddush is recited, and wine sipped from a special Kiddush cup. At one time, the quality of wine served at the Shabbat table was very low level. However, in recent years, with the revival of interest in wine making in Israel, many fine kosher wines are now available, making the mitzvah if drinking wine at the Shabbat table a much more pleasant experience.

Another centerpiece of the table will be the traditional Challah bread served on Shabbat. The Challah bread, usually bedecked in a velvet or satin cover represents the manna that fell from heavens as the Jews wandered the deserts after the Exodus from slavery in Egypt. According to Torah, Manna did not fall on Shabbat instead the Jews received a double portion on Fridays to tide them over. Challot can be readily recognized by their traditional braided style.

After the Shabbat meal has been served and enjoyed, the family will enjoy signing a series of traditional songs that celebrate the Shabbat. The hearty singing can continue for hours will signal the end of the evening. Family and friends who live nearby will set off for home, and guests who have come from out of walking distance will settle down to pass the night.

Shabbat morning begins with a visit to Synagogue for prayers followed by another Kiddush. Before lunch, weather permitting, families usually take a stroll around their neighborhood, stopping to chat with friends and acquaintances, before wending their way home for Lunch.

Although it is never mentioned in the Torah, Shabbat has become synonymous with serving Cholent for lunch. There are many variations of the dish, which is standard in both the Ashkenazi and Sephardi kitchens. Hamin (חמין) (pronounced ḥamin), the Sephardi version of cholent popular also in Israel, derives from the Hebrew word חם – "hot", as it is always served fresh off the stove, oven, or slow cooker. In order to fully observe the rules of Shabbat, over the centuries it became tradition to prepare a kind of stew that could be cooked in advance, and retain its taste for almost a whole day. The Cholent is cooked in a large metal pot which is brought to boil on Friday before Shabbat. It is then kept warm on special hotplate or electric stove until it can be served at lunchtime.

Whilst Shabbat was meant to be a day of rest, reflection and prayer, as is the case with most of the Jewish festivals, it has also developed to become a celebration of family togetherness and enjoying good food, good wine and good company.

Lighting Candles

Candles should be lit no later than 18 minutes before sundown. For the precise time when Shabbat begins in your area, consult the list of candle lighting times provided by any Jewish calendar.

At least two candles should be lit, representing the dual commandments to remember and to keep the sabbath. The candles are lit by the woman of the household. After lighting, she waves her hands over the candles, welcoming in the sabbath. Then she covers her eyes, so as not to see the candles before reciting the blessing, and recites the blessing below. The hands are then removed from the eyes, and she looks at the candles, completing the mitzvah of lighting the candles.

If you believe in Maran Yeshua then you should keep the Shabbat. If Maran Yeshua is your Rabbi, do what he did.

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.