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Targum Pseudo Jonathan for:

B’resheet Gen. 41:1-37

It was at the end of two years, that the remembrance of Joseph came before the Word of the Lord. And Pharoh dreamed, and, behold, he stood by the river, and, behold, from the river came up seven oxen good-looking and fat-fleshed; and they grazed in the midst of the sedges. [JERUSALEM. Grazing in the midst of the sedges] And, behold, seven other oxen came up from the river, evil-looking and lean in their flesh, and stood by the side of tile oxen on the bank of the river. And the evil-looking and lean-fleshed oxen devoured the seven good-looking and fat. And Pharoh awoke from his sleep.

And he slept, and saw a second dream; and, behold, seven ears arose on one stalk, full and good; and, behold, seven ears, thin and blighted with the east wind, sprang up after them. And the seven thin ears devoured the seven fat and full. And Pharoh awoke, and, behold, it was a dream. And in the morning his spirit was troubled, and he sent and called all the magicians of Mizraim and all the wise men; and Pharoh told them the dreams; but no man was able to interpret it; for it was occasioned by the Lord, because the time had come that Joseph should come forth from the house of the bound.

And the chief of the cup-bearers spoke before Pharoh, saying, My faults do I remember this day. It was occasioned from the Lord that Pharoh was angry with his servants, and he put me in ward in the house of the chief executioner, me and the chief baker. And we dreamed a dream in one night I and he; each man his (own) dream, and the interpretation of his companion's dream we dreamed. And there was with us a Hebrew youth, a servant of the chief executioner; and we recounted to him, and he explained the dream to us, to each man be explained the interpretation of his dream. And even as he interpreted to us so it was; me he restored in his sentence to the order of my service, and him he hanged.

And Pharoh sent and called Joseph, and hastened him from the prison; and he dressed his hair, and changed his garments, and went unto Pharoh. And Pharoh said to Joseph, I have dreamed a dream, and there is no interpreter for it; and I have heard of you, saying, that if you hear a dream you can explain it. And Joseph answered Pharoh, saying, (It is) without me; it is not man who interprets dreams: but from before the Lord shall be an answer of peace unto Pharoh.

And Pharoh spoke with Joseph, saying, I saw in my dream, and, behold, I stood on the bank of the river. And, behold, from the river came up seven oxen, fat-fleshed and good-looking, and they grazed in the midst of the sedges. And behold seven other oxen came up after them, wasted, and very evil-looking, and lean in their flesh. I have not seen the like of them in all the land of Mizraim for badness. And the wasted and evil oxen devoured the first seven fat oxen. And they entered into their stomach, but it could not be known that they had entered into their stomach, for their appearance was evil as before; and I awoke.

And I saw in my dream, and, behold, seven ears arose on one stalk, full and good; and, behold, seven ears withered, thin, blighted with the east wind, sprang up after them. And the seven thin ears devoured the seven good ears. And I told the magicians, but there is no one who can teach me.

And Joseph said to Pharoh, The dream of Pharoh is one. That which the Lord is about to do He shows to Pharoh. The seven good oxen announce seven years; and the seven good ears announce also those seven years: the dream is one. And the seven wasted and evil oxen which arose after them announce seven other years; and the seven ears thin and blighted with the east wind likewise make known that there will be seven years of famine. This is the word that I speak to Pharoh: what the Lord is about to do He shows Pharoh. Behold, there come seven years of great plenty in all the land of Mizraim. And after them will arise seven years of famine, which will make all the plenty that was in the land of Mizraim to be forgotten; and the famine will consume the inhabitants of the land; neither will the plenty which had been in the land be known, for the famine that will be afterward, because it will be exceeding strong. And forasmuch as the dream was repeated to Pharoh twice, therefore is the thing confirmed before the Lord, and the Lord hastens to do it.

But now let Pharoh look out a man prudent and wise, and appoint him over the land of Mizraim. Let Pharoh make superintendents over the land, and let them take out one part in five of all the produce of the land of Mizraim in the seven years of plenty. [JERUSALEM. Let Pharoh make and appoint him a superintendent over the land; and let him set apart one in five throughout the land of Mizraim in the seven years of plenty.] And let them collect all the produce of those good years that are coming, and gather together the produce under the hand of Pharoh's superintendents, and set the produce in the cities to be kept; and there will be provision laid up (as) in a cavern in the earth, that there from they may take in the years of famine which come upon the land of Mizraim, that the people of the land perish not through the famine.

And the word was good before Pharoh, and before all his servants.

Midrash Tanhuma Yelammedenu

B’resheet 41:1-37

1. And it came to pass at the end of two full years (Gen. 41: 1). May it please our master to teach us the blessing one should offer on experiencing rainfall when mankind is in dire need of water. Our masters teach us: One should say upon seeing rain, "Blessed be He who is good and does good." Where does the rain descend from? R. Eliezer answered as follows: The entire world consumes the waters of the ocean. Whereupon R. Joshua remarked: Is not the ocean water salty? Indeed it is, he replied, but it is sweetened by the clouds in the firmament. R. Simeon the son of Lakish said: Why are the clouds called sh'hakim? Because they grind (sh'hukim) the water (into raindrops) and sweeten it before they descend. The amount of rain that will fall is predetermined, by the Holy One, blessed be He, who prescribes the amount of rain that is to fall between Rosh Hashanah and the end of the year [The amount of rain for the full year is determined on the last day of Sukkot. See Ginzberg, Legends of the Jews 5:283]. R. Simeon the son of Yohai said: When Israel is worthy, the rain falls upon the plants, the trees, (and) the seeds, and all mankind is blessed, but when it transgresses, the rain descends into the ocean and rivers. The predetermined amount of rainfall, however, is never reduced, because every promise spoken by the Holy One, blessed be He, is fulfilled in its entirety.

He set a limit for the sun, as it is said: His going forth is from the end of the heaven (Ps. 19:7). He determined the extent of the heavens, as it is said: From one end of the heavens unto the other (Deut. 4:32). He determined the extent of the earth, as it is said: Creator of the ends of the earth (Isa. 40:28). He fixed the time for the exodus from Egypt, as it is said: And it came to pass at the end of four hundred and thirty years (Exod. 12:41). He set a limit to darkness, as is said: Man sets an end to darkness and searches out to the furthest bound (Job 28:3). And He likewise determined the length of Joseph's imprisonment, as it is said: And it came to pass at the end of two full years.

2. And, behold, there came up out of the river seven kine ... and it came to pass in the morning that his spirit was troubled (Gen. 41:2-8). In this verse the word "troubled" is written vatipa'em, and in the verse relating to Nebuchadnezzar, And Nebuchadnezzar was troubled (Dan. 2:1), it is written vattitpa'em. Pharaoh recalled his dream, but did not know its explanation, and therefore was troubled only once. Nebuchadnezzar, however, forgot the dream and its explanation, and therefore was troubled twice [The use of the hithpael form of the word "troubled" in the quotation about Nebuchadnezzar contains a doubled tav, thus indicating two troubles, while the niphal form in the verse about Pharaoh contains one tav, signifying one trouble]. That is why it is written about Him: Nebuchadnezzar dreamed dreams (ibid.). R. Yannai said: He actually had two dreams; one related to an image and the other to a tree. Then the king commanded to call the magicians, and the astrologers, and the sorcerers (ibid., v. 2). Written without the tav, the magicians are those who inquire of the bones of the dead; the astrologers are those who examine the planetary constellations (for their answer). This is so because the root of the word asafim (astrologers) means "to compel," as it is said: Hear this, O ye that would oppress the needy (hashe'afim) (Amos 8:4); and the sorcerers are those who diminish the power of the heavenly and earthly courts.

To tell the king his dreams, So they came and stood before the king. And the king said unto them: "I have dreamed a dream ... "Then spoke the Chaldeans to the king in Aramaic: “O king, live forever! Tell your servants the dream, and we will declare the interpretation" (Dan. 1:2-4). Nebuchadnezzar replied: I am aware that if I should describe my dream to you, you might interpret it inaccurately, and still insist that it is the correct explanation; therefore I say to you: Only tell me the dream, and I shall know that you can reveal unto me the interpretation thereof (ibid., v. 9).

They answered a second time, saying: "Let the king tell his servants the dream, and we will declare the interpretation" (ibid. v. 7). "I have ordered you," he replied, "to relate the dream to me, and now you say to me: 'Tell us.' Do you believe that you are going to be permitted to chatter the time away until the noon hour and then depart unscathed? If you make not known unto me the dream, there is but one law for you; and you have agreed together to speak before me lying and corrupt words, till the time be changed; only tell me the dream, and I shall know that you can declare unto me the interpretation thereof" The Chaldeans answered before the king, and said: "There is not a man upon the earth that can declare the king's matter; forasmuch as no great and powerful king has asked such a thing of any magician, or enchanter, or Chaldean. And it is a hard thing that the king asks, and there is none other that can declare it (ibid. vv. 9-11). This verse indicates that the gift of prophecy is required for the interpretation of dreams, since the word hard (yakirah) is an expression that is employed with reference to prophecy, as it is said: And the word of the Lord was hard (yakar) in those days: there was no frequent vision (I Sam. 3: 1).

And there is none other (aharan) (Dan. 2:11). It should have been written "there is no Aaron" (aharon). While the Temple stood, a man could go to one of Aaron's descendants to consult the Urim and Thummin for answers to their questions, but now there is no Temple and no Urim and Thummin to consult.

Nebuchadnezzar retorted: "Obviously, the Temple must have been an extraordinary edifice, yet you advised me to destroy it." He became infuriated with them and declared: "Let all the wise men of Babylon be eliminated." So the decree went forth, and the wise men were to be slain; and they sought Daniel and his companions to be slain (ibid., v. 13). Daniel said to Arioch: "Wherefore is the decree so peremptory from the king?" Then-Arioch made the thing known to Daniel (ibid., v. 16). Then Arioch immediately brought Daniel before the king and said unto him: I have found a man of the children of the captivity of Judah that will make known unto the king the interpretation (ibid., v. 25). The king asked: "Are you Daniel?" He did not say this because he failed to recognize him, but in order to inquire of him: Are you able to tell me the dream and its interpretation? (ibid., v. 26). Daniel answered: "Yes." "When will you do so?" the king asked. And Daniel replied: "I ask not for thirty or twenty days, allow me only this night and morning, and then I will reveal the dream to you."

Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions (ibid., v. 17). Why? So that they might pray with him, as it is said: That they might ask mercy of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a vision if the night. Then Daniel blessed the God of heaven (ibid., vv. 18-19). The Holy One, blessed be He, declared: "Prophecy is restricted in this world to certain chosen ones, but in the world-to-come the gift of prophecy will be possessed by all men," as is said: And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and daughters shall prophesy; your old men shall dream dreams; your young men shall see visions (Joel 3: 1).

3. And, behold, there came up out of the river seven kine (Gen. 41:2). After he (Pharaoh) had his dream, he summoned all his magicians. Whereupon the Holy Spirit called out: Where are they, then, your wise men? (Isa. 19:12). Since they were unable to interpret the dream, the cup-bearer came forward and said: I make mention of my faults this day ... And there was with us there a young man, a Hebrew, servant to the captain (Gen. 41:9-12). Accursed are the wicked, for even the good they do is accompanied by evil. For he said a young man, as though describing a callow youth without understanding; a Hebrew, as if to suggest that he was different from them; and a slave, an expression of contempt. Furthermore, it is written in Pharaoh"s constitution that a slave was not permitted to rule over them.

When Pharaoh heard this: Pharaoh sent and called Joseph (ibid., v. 13). R. Joshua the son of Levi said: Out of adversity comes tranquility; out of darkness, light; and out of the degradation of the righteous, their exaltation. Hence Scripture states: If you have done foolishly in lifting up yourself, or if you have planned devices, lay your hand upon your mouth (Prov. 30:2).

Hananiah, Mishael, and Azariah were ultimately exalted as a consequence of their humiliation: Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace (Dan. 3:21), but later they were exalted, as is said: Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon (ibid., v. 30). Daniel was hurled into the den of lions, and then was exalted: So this Daniel prospered in the reign of Cyrus the Persian (ibid. 6:29). It is written concerning Mordecai: And he put on sackcloth and ashes (Est. 4: 1), but later Mordecai went forth from the presence of the king in royal apparel (ibid. 8:5). About Joseph it is said: His feet they hurt with fetters, his person was laid in iron (Ps. 105:18), but he too was exalted; and Joseph became ruler over the land.

And Pharaoh said unto Joseph: I have dreamed a dream, etc. Joseph replied: "God will give Pharaoh an answer" (Gen. 41:15-16). Because He ascribed greatness to Him who possessed greatness, the Holy One, blessed be He, said to him: Since you did not seek to exalt yourself, be assured you will be elevated to greatness and leadership by Me.

And Pharaoh said unto Joseph: "I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: "Seven kine went up out of the Nile, fat and well-formed," whereupon Joseph replied: "That is not so, you saw fat and healthy kine." "And there were," he said to him, "seven lean and ill-favored kine." And Joseph replied: "You did not see this but rather ugly-appearing and thin-fleshed kine." "And there were seven full and good ears of corn," he continued. Whereupon Joseph answered: "That too is not so, you saw fat and good ones." "There were seven shrunken ears of corn," he added. And Joseph responded: "That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind." Pharaoh began to wonder about this. He said to him: "You must have been behind me when I had my dream," as it is said: For inasmuch as God has shown you all this, there is none so discreet and wise as you (ibid. v. 39).

He was the one his father had blessed with the words: Joseph is a fruitful vine (ibid. 49:22). You should not read this as porat ("a fruitful vine"), but as parot ("kine"). Thereupon Pharaoh told him: You shall be over my house (ibid. 41:40).

Our sages interpreted the verse Instead of your fathers shall be your sons (Ps. 45:17) to mean that everything that occurred to Jacob likewise happened to Joseph. Jacob was born circumcised, and so too was Joseph, as is said: These are the generations of Jacob, Joseph (Gen. 37:2). The former was called The son of my firstborn, Israel (Exod. 4:22), and the latter was spoken of as the firstborn was Joseph's (I Chron. 5:2). The former was exiled to Haran, and the latter to Egypt. Jacob was exalted through a dream, as it is said: And He dreamed, and behold, a ladder set upon the earth (Gen. 38:22). Joseph interpreted Pharaoh's dream. R. Simeon the son of Gamliel said: Joseph was rewarded for his actions, for his mouth did not kiss in sin. Thus, according to your mouth shall all my people be ruled (ibid. 41:40).

Midrash Aggadat Beresheet

B’resheet 41:1-37

Torah

A. It happened at the end of (miqets) two years that Pharaoh dreamed that he was standing by the Nile (Gen. 41:1). This is what Scripture says: They are like a dream when one awakes (mehaqits), my Lord, on awaking you despise their phantoms (Ps. 73:20). The Holy One does not appear to the wicked during the day? Why? In order to despise them like a dream when one awakes. And why in the night? Because their deeds are dark and gloomy, as is stated: whose deeds are in the dark (Is. 29:15). Therefore he appears to them in the dark like a dream when one awakes. They were not even worthy that the Holy One would appear to them in the night. But he made himself an agent to the wicked, in order to do the will of the righteous.

Thus you find that when the first Pharaoh took Sarah, the Holy One did not send an angel or a seraph to him, but he went, as it were, by himself: But the LORD afflicted Pharaoh and his house with great plagues because of Sarai, Abram's wife (Gen. 12:17). You would think that this was because of her merits, but Scripture says: because of Sarai, Abram's wife. The two together were better than one alone. And the same happened when Abimelekh took her: He himself went, as it were, and appeared to him in the night, as is stated: But God came to Abimelekh in a dream by night (Gen. 20:3). And with Laban: But God came to Laban the Aramean in a dream by night (Gen. 31:24). In the same way Pharaoh saw in a dream what would happen: It happened at the end of two years that Pharaoh dreamed. And also Nebukhadnezar dreamt dreams. And why did he appear to them in dreams? In order to despise them. They are like a dream when one awakes, my Lord, on awaking you despise their phantoms.

B. Another interpretation. It happened at the end of two years that Pharaoh dreamed. This is what Scripture says: One came out of prison to reign (Eccl. 4:14). That is Abraham, who came out of the fiery furnace and became great in the world, as is stated: I am the LORD who brought you from Ur of the Chaldeans to give you this land to possess (Gen. 15:7).

Another interpretation. One came out of prison to reign. That is Isaac, whom the Holy One saved from the sword of his father, as is stated: Do not lay your hand on the boy (Gen. 22:12). He came out and became great in the world, as is stated: And Isaac went out to walk in the field (Gen. 24:63).

Another interpretation. One came out of prison to reign. That is Jacob, who left the house of his father when he fled for Esau, as is stated: Jacob left Beer-sheba (Gen. 28: 1). And what is written about him? Thus the man grew exceedingly rich (Gen. 30:43). But: even though in his kingdom he became poor (Eccl. 4:14 cont.) - When Esau came and he took from him two hundred female goats and twenty male goats etc. (Gen. 32:15).

Another interpretation. One came out of prison to reign. That is Joseph, who came out of prison and reigned, as is stated: The king sent and released him; the ruler of the peoples set him free. He made him lord of his house, and ruler of all his possessions (Ps. 105:20-21). But: even though in his kingdom he became poor - because he reigned and did not elevate himself, but like his heart was when he was bound in prison, Joseph was governor over the land; and he was the provider to all the people of the land. (Gen. 42:6). And did I not know that he was governor and provider? But this is to teach you that he was young and it was as if he were the king. Therefore Solomon says: If the anger of the ruler rises against you, do not leave your post, for calmness will undo great offenses (Eccl. 10:4).

C. Another interpretation. It happened at the end of two years that Pharaoh dreamed This is what Scripture says: For 1 will restore health to you and your wounds 1 will heal (Jer. 30:17). The ways of the Holy One are not like the ways of flesh and blood. A person of flesh and blood smites with a sword, and heals with a compress; but he cannot smite with a sword and heal with a sword. But the Holy One is not so: He heals with a sword and smites with a sword.

You find that he heals Israel with the same thing as that by which they were smitten. They sinned with a cloud, as is written: You have wrapped yourself with a cloud so that no prayer can pass through (Lam. 3:44); and they were smitten with a cloud, as is written: Look! He comes up like clouds (Jer. 4:13); and they were healed with a cloud, as is written: {Who are these that fly like a cloud, and like doves to their windows? (Is. 60:8). And so:} Then the LORD will create over the whole site of Mount Zion and over its places of assembly a cloud by day (Is. 4:5).

They sinned with 'av', as is written: How long will you load yourselves with goods taken in pledge? (av-tit) (Hab. 2:6); and they were smitten with 'av': How the Lord in his anger has humiliated (ya'iv) daughter Zion! (Lam. 2:1); and they were healed with 'av': Who are these that fly like a cloud (av)? (Is. 60:8).

They sinned with judgment: They do not judge with justice the cause of the orphan (Jer. 5:28); and they were smitten with judgment: And he passed judgment on him (Jer. 39:5); and they were healed with judgment: Zion shall be redeemed by justice (Is. 1:27).

They were smitten with dreams: Like a dream when one awakes (Ps. 73:20). And they were healed with dreams: Your old men shall dream dreams (Joel 3:1). So also Joseph was only sold because of dreams, as is stated: They said to one another, 'Here comes this dreamer. Come now, let us kill him and throw him into one of the pits (Gen. 37: 19-20). And he was healed by a dream: It happened at the end of two years that Pharaoh dreamed. This is what is written: For I will restore health to you, and your wounds I will heal, says the LORD (Jer. 30: 17).

Prophets

A. In the second year of King Darius (...) the word of the LORD came by the prophet Haggai (Hag. 1:1). This is what Scripture says: A voice cries out in the wilderness: Clean the way of the LORD, make straight in the desert a highway for our God. Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain. Then the glory of the LORD shall be revealed, and all people shall see it together, for the mouth of the LORD has spoken (Is. 40:3-5).

A voice cries out in the wilderness: R. [Levi] said: Why in the wilderness? Ordinarily, when someone has a pearl and has lost it, where will he search for it? Not in the place were he lost it? So, the Holy One lost Israel in the wilderness, as is stated: In this wilderness they shall come to a full end, and there they shall die (Num. 14:35) - there he goes to search for them. A voice cries out in the wilderness.

Clean the way of the LORD. What do we have to clean? He said to them: Clean your houses from idolatry, because so Laban said to Eliezer: Are you afraid to enter here, because of idolatry? I have already removed it from here for you, as is stated: I have cleaned the house (Gen. 24:31). And what is: a place for the camels (Ibid. cont.)? Laban said to him: Rebekah can not steal idols [since] I have cleaned the house. But who steals them? Rachel, who in the future will rise up, will steal them and put them in the place of the camels, as is stated: Rachel had taken the household gods and put them in the camel's saddle (Gen. 31:34).

Another interpretation: I have cleaned the house, from the statue of Menasseh. When? When Nebukhadnezar went out to lay it waste, he, who was compared to a camel, as is stated: Rider on a donkey, rider on a camel (Is. 21:7). 'Rider on a donkey' - that is the Messiah; 'rider on a camel' - that is Nebukhadnezar. Because, on the day that Nebukhadnezar destroyed the Temple, the Messiah was born, as is stated: And Lebanon in its majesty will fall. A shoot shall come out from the stump of Jesse (Is. 10:34 - 11:1). Therefore: Clean the way of the LORD.

Make straight in the desert a highway for our God. Make straight yourselves, like I made it straight for those who were in a land of deserts and pits (Jer. 2:6). Make straight in the desert - for whom? A highway for our God.

Every valley shall be lifted up (Is. 40:4) - because you do not fear from sins anymore, as is stated: Look at your way in the valley (Jer 2:23).

Another interpretation: Every valley shall be lifted up. I will lift up/exalt Moses, who was buried in a valley, as is stated: He was buried in a valley in the land of Moab (Deut. 34:6).

This can be compared to a sage who handed over his son to a scribe to teach him Torah, halakhot and midrashot. They came to appoint him as a sage. He said: I swear you that my son will not be appointed as a sage until his master comes and consecrates him. In the same way, the Holy One handed Israel over to Moses, and he taught them everything, as is stated: I now teach you statutes and ordinances (Deut. 4:5). And the Messiah will come to redeem them, and the Holy One will say to him: I swear that my children will not be delivered until Moses, their master, comes. Thus it is stated: He chose the best for himself, for there a commander's allotment was reserved; he came at the head of the people, he executed the justice of the LORD, and his ordinances for Israel (Deut. 33:21). Why? Because I lift him up/exalt him: Every valley shall be lifted up.

And every mountain and hill be made low (Is. 40:4 cont.) - these are the Kingdoms, as is stated: And again I looked up and saw four chariots coming out from between two mountains (Zech. 6:1).

The uneven (aqov) ground shall become level (Is. 40:4 cont.) - that is the evil inclination, as is stated: The heart is devious (aqov) above all else (Jer. 17:9).

And the rough places (rekhasim) a plain (Ibid. cont.) - these are the wicked people, because so David says: In the shelter of your presence you hide them from human plots (rukhsim) (Ps. 31:21).

And after that: the glory of the LORD shall be revealed (Ibid. v.5). In this world [it will be revealed] according to what the prophets say. One says: I saw the Name at the altar, as is stated: I saw the LORD standing beside the altar (Am. 9: 1). And Ezekiel says: The word of the LORD came to the priest Ezekiel (..) by the river Chebar (Ezek. 1:3). Amos says: 'at a wall', as is stated: the Lord was standing beside a wall built with a plumb line (Am. 7:7). And the prophet Haggai (..) prophesied to the Jews who were in Judah and Jerusalem (Ezra 5: I). But in the future, all will see it, as is stated: And all people shall see it together, for the mouth of the LORD has spoken.

B. Another interpretation: In the second year of King Darius (Hag. 1:1). What did the Holy One want to remind Zion of in the second year? You find that all that happened to Joseph, also happened to Zion. About Joseph: Now Israel loved Joseph more than any other of his children (Gen. 37:3). About Zion: The LORD loves the gates of Zion more than all the dwellings of Jacob (Ps. 87:2). About Joseph: They hated him even more (Gen. 37:5). About Zion: She has lifted up her voice against me - therefore I hate her (Jer. 12:8). About Joseph: There we were, binding sheaves in the field (Gen. 37:7). About Zion: They shall come home with shouts of joy, carrying their sheaves (Ps. 126:6). About Joseph: His brothers said to him. 'Are you indeed to reign over us?' (Gen. 37:8). About Zion: Who says to Zion. 'Your God reigns' (Is. 32:7). About Joseph: Once Joseph had a dream (Gen. 37:5). About Zion: When the LORD restored the fortunes of Zion, we were like those who dream (Ps. 126: 1).

About Joseph: Shall we indeed come, I and your mother (..) and bow to the ground before you?' (Gen. 37:10). About Zion: Kings shall be your foster fathers, and their queens your nursing mothers. With their faces to the ground they shall bow down to you (Is. 39:23). About Joseph: So his brothers were jealous of him (Gen. 37:11). About Zion: I am jealous for Zion with great jealousy (Zech. 8:2). About Joseph: Go now, see the welfare of your brothers (Gen. 37:14). About Zion: But seek the welfare of the city (Jer. 29:7). About Joseph: They saw him from far away (Gen. 37:18). About Zion: The LORD appeared to him from far away (Jer. 31:2). About Joseph: Before he came near to them, they conspired to kill him (Gen. 37:18). About Zion: They lay crafty plans against your people (Ps. 83:4). About Joseph: They stripped him of his robe (Gen. 37:23). About Zion: They shall also strip you of your clothes (Ezek. 23:26). About Joseph: They threw him into a pit (Gen 37:24). About Zion: They flung me alive into a pit (Lam. 3:53). About Joseph: The pit was empty; there was no water in it (Gen 37:24). About Zion: They put Jeremiah in a pit, as is stated: But there was no water in the cistern, only mud (Jer. 38:6).

About Joseph: Then they sat down to eat (v. 25). About Zion: We have made a pact with Egypt and Assyria, to get enough bread (Lam. 5:6). About Joseph: They drew Joseph up, lifting him out of the pit (Gen. 37: 28). About Zion: Then they drew Jeremiah up by the ropes and pulled him out of the cistern (Jer. 38: 13). About Joseph: Then Jacob tore his garments (Gen. 37:34). About Zion: The LORD has done what he purposed; he has carried out his threat (Lam. 2: 17). Joseph: and put sackcloth on his loins (Gen. 37:34 cont.). About Zion: In that day the Lord GOD of hosts called to weeping and mourning, to baldness and putting on sackcloth (Is. 22: 12). About Joseph: He refused to be comforted (Gen. 37: 35). About Zion: Do not try to comfort me (Is. 22:4). About Joseph: The Midianites had sold him (Gen. 37:36). About Zion: You have sold the people of Judah and Jerusalem to the Greeks (Joel 4:6).

See, all the bad things that happened to Joseph, happened also to Zion. And how do we know about the good things? Now Joseph was handsome and good-looking (Gen. 39:6). About Zion: Is this the city that was called the perfection of beauty? (Lam. 2:15). About Joseph: He is not greater in this house than I am (Gen. 39:9). About Zion: The LORD is great in Zion (Ps. 99:2). About Joseph: But the LORD was with Joseph (Gen. 39: 21). About Zion: My eyes and my heart will be there for all time (1 Kings 9:3). About Joseph: And showed him steadfast love (Gen. 39:21 cont.). About Zion: I have loved you with an everlasting love (Jer. 31:3). About Joseph: He was hurriedly brought out of the dungeon, he shaved himself and changed his clothes (Gen. 41: 14). About Zion: Once the Lord has washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem (Is. 4:4). Joseph was redeemed after two years, from the day that he explained the dream of the chief cupbearer: After two whole years (Gen. 41: 1). And Zion was redeemed after two years: In the second year of King Darius. Therefore David says: With your strong arm you redeemed your people, the descendants of Jacob and Joseph. Selah (Ps. 77: 16).

Ashlamatah: Haggai 1:1-8 + 2:6-7

1 ¶ IN THE second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying:

2 ‘Thus speaks the LORD of hosts, saying: This people say: The time is not come, the time that the LORD’S house should be built.’

3 Then came the word of the LORD by Haggai the prophet, saying:

4 ‘Is it a time for you yourselves to dwell in your cieled houses, while this house lies waste?

5 Now therefore thus says the LORD of hosts: Consider your ways.

6 You have sown much, and brought in little, you eat, but you have not enough, you drink, but you are not filled with drink, you clothe, but there is none warm; and he that earns wages earns wages for a bag with holes.

7 Thus says the LORD of hosts: Consider your ways.

8 Go up to the hill-country, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, says the LORD.

9 You looked for much, and, lo, it came to little; and when you brought it home, I did blow upon it. Why? says the LORD of hosts. Because of My house that lies waste, while you run every man for his own house.

10 Therefore over you the heaven has kept back, so that there is no dew, and the earth has kept back her produce.

11 And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the wine, and upon the oil, and upon that which the ground brings forth, and upon men, and upon cattle, and upon all the labor of the hands.’

12 ¶ Then Zerubbabel the son of Shealtiel, and Joshua the son of Jehozadak, the high priest, with all the remnant of the people, hearkened unto the voice of the LORD their God, and unto the words of Haggai the prophet, as the LORD their God had sent him; and the people did fear before the LORD.

13 Then spoke Haggai the LORD’S messenger in the LORD’S message unto the people, saying: ‘I am with you, says the LORD.’

14 And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God,

15 in the four and twentieth day of the month, in the sixth month, in the second year of Darius the king.

1 ¶ In the seventh month, in the one and twentieth day of the month, came the word of the LORD by Haggai the prophet, saying:

2 ‘Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to the remnant of the people, saying:

3 Who is left among you that saw this house in its former glory? And how do you see it now? Is not such a one as nothing in your eyes?

4 Yet now be strong, O Zerubbabel, says the LORD; and be strong, O Joshua, son of Jehozadak, the high priest; and be strong, all you people of the land, says the LORD, and work; for I am with you, says the LORD of hosts.

5 The word that I covenanted with you when you came out of Egypt have I established, and My spirit abides among you; fear not.

6 For thus says the LORD of hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;

7 and I will shake all nations, and the choicest things of all nations shall come, and I will fill this house with glory, says the LORD of hosts.

Ketubim Targum Psalm 33

1. Give praise, O righteous, in the presence of the Lord; praise is seemly for the upright.

2. Give thanks in the presence of the Lord with the lyre; with the harp of ten strings give him praise.

3. Give praise in the presence of the Lord with a new song; praise well with a shout.

4. For the word of the Lord is right, and all his deeds are reliable.

5. He loves righteousness and justice; the goodness of the Lord fills the earth.

6. By the word of the Lord were the heavens made; and by the breath of his mouth, all their armies.

7. Who gathers as in a bottle the waters of the sea; he puts them in the treasuries of the deeps.

8. In the presence of the Lord all who dwell on the earth will be afraid; all the inhabitants of the world will tremble because of him.

9. Because he says it, and it is; he commanded, and it took place.

10. The Lord shattered the counsel of the Gentiles, frustrated the plans of the nations.

11. The counsel of the Lord stands forever, the thoughts of his heart for all generations.

12. Happy is the man whose god is the Lord, the people that he chose for his inheritance.

13. From heaven the Lord looked, he saw all the sons of men.

14. From the residence of his dwelling he looked out at all the inhabitants of the earth.

15. Who created them, forming their heart together, and discerning all their deeds.

16. The king is not redeemed by the abundance of his forces; the warrior is not saved by the abundance of his strength.

17. The horse is deceitful for redemption; and by the abundance of its strength one is not saved.

18. Behold, the eye of the Lord sees those who fear him, those who hope for his kindness.

19. To save their soul from death, and to keep them alive in famine.

20. Our soul looks for the redemption of the Lord; he is our help and shield.

21. For our heart will rejoice in his word, because in his holy name we have placed our trust.

22. May Your goodness be upon us, O Lord, as we have put our hopes in You.

Ketubim Midrash Psalm 33

I. Sing in the Lord, O you righteous; the praise of the upright is beautiful (Ps. 33:1a). These words are to be considered in the light of what Scripture says elsewhere: Your lips, O My bride, drop honey (Song 4:11). That is, the Holy One, blessed be He, says to Israel: "I love to hear your voice. Withhold not your voice from either song of grief or song of joy: Wherefore? Because O My dove ... your voice is sweet (Song 2:14)." When God is told: "Behold, Jacob is singing in grief," God says, "Because of whom? Is it not because of Me? Whether Jacob sings in grief or sings in joy, it is gladness for Me, as it is said Thus says the Lord: When Jacob sings out, it is gladness (Jer. 31:7)."

Thus Scripture in saying Your lips, O My bride, drop honey means the song of your lips. And your tongue? In the same verse God says: Honey and milk are under your tongue. And the roof of your mouth? God says: The roof of your mouth is like the best wine (Song 7:10). And your throat? It is written Let the high praises of God be in their throat (Ps. 149:6).

All men sing. The righteous sing, as is said Sing in the Lord, O you righteous. The wicked sing, as is said The song of the wicked is short (Job 20:5). So we find that Pharaoh sang. When Moses and Aaron first came to him, he said: Who is the Lord? (Ex. 5:2). But after he received his due, he began to sing The Lord is righteous, and I and my people are wicked (Ex. 9:27). For the wicked do not sing to Him until He brings plagues upon them. Not so the righteous. Note that it is not written here "Sing TO the Lord, O you righteous" but Sing IN the Lord, O you righteous - that is, no matter when the righteous see God, they sing. Thus it is said Israel saw the great work which the Lord did (Ex. 14:31), whereat they began to sing, as is said Then sang Moses and the children of Israel this song, etc. (Ex. 15:1). Thus also Scripture says, And Moses and Aaron went into the Tent of Meeting ... and the glory of the Lord appeared unto all the people. And there came forth fire from before the Lord ... and when all the people saw it, they sang out (Lev. 9:2324). Thus also, observe that of the time of Solomon it is written And when all the children of Israel saw how the fire came down, and the glory of the Lord upon the house, they ... worshipped, and praised the Lord, saying, For He is good, for His mercy endures for ever (2 Chron. 7:3). Hence it is said Sing in the Lord, O you righteous.

All sing before Him: the heaven and the earth, the sun and the moon, the stars and the angels, as is said Praise the Lord from the heavens, praise Him in the heights. Praise Him, all His angels ... praise Him, sun and moon; praise Him, all you stars of light (Ps. 148:1,2,3). And even though all sing before Him, it is the song of the righteous and the upright that is most beautiful to Him, as is said Sing in the Lord, O you righteous, the praise of the upright is beautiful.

Praise the Lord with harp ... sing unto Him a new song (Ps. 33:2-3), unto Him who did a new thing, for He left the heavens and made His presence to dwell on the earth, saying, Let them make Me a sanctuary, that I may dwell among them (Ex. 25:8).

Midrash of Matityahu (Matthew) 5:33-37

33. Again, ye have heard the oral law: You shall not swear by My Name falsely, and you shall render to Adonai according to your oaths.

34. I command you most certainly, not to perjure yourself neither by the “heavens” because it is the throne of Elohim (G-d),

35. Nor by the “Land” [of Israel] because it is the footstool of His feet, nor by Yerushalayim because it is the city of the Great Melekh (King).

36. Neither should you perjure yourself by His Head because you are not able to make one single hair black or white.

37. But let your words be yes, yes, or no, no; and everything in addition to this is evil.

Commentary

A good commentary for this Seder and for the life of Joseph in general and its implications please see the following study: http://www.betemunah.org/joseph.html .

This week the relationship between our Torah Seder and our Ashlamatah is quite evident, as both address the topic of famine, albeit in different contexts. I have always been very fond of the Prophet Haggai (I wonder aloud why? J), and have identified always with his prophecies. Although the book of the Prophet Haggai is quite small compared to other major prophets, nevertheless there are many rich and deep Midrashic and Kabalistic concepts contained in this small book.

Haggai 1:1 starts by saying: “In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying:.” Now this date according to the Temple and Prophetic calendar is the first day or Rosh Chodesh of the month of Ellul. And if using the calendar for Gentile Kings then it would be the first day or Rosh Chodesh of the month of Adar.

In Haggai 1:15, we further read: “in the four and twentieth day of the month, in the sixth month, in the second year of Darius the king.” This would be according to the Temple and Prophet’s calendar, the 24^th day of Ellul, or in the Gentile Kings’ calendar the 24^th day of the month of Adar. And finally, in Haggai Chapter 2 and v.1 we read: “In the seventh month, in the one and twentieth day of the month, came the word of the LORD by Haggai the prophet, saying …” Now the 7^th month according to the Temple and prophetic calendar is the month of Tishri, and the 20^th day of the month falls in the festival of Sukot (Tabernacles), and a very appropriate time and place to remember the people about rebuilding the Temple or Tabernacle of G-d. However, according to the Gentile Kings’ calendar it would be the 20^th day of Nisan which would fall in the festival of Matza/Pesach (unleavened bread/Passover).

Whilst it is true that the text says “in the second year of Darius the King” it is important to recognize that the Prophets and the Temple recognizes Nisan as the first month of the year (cf. Exodus 12:2). Now the month of Ellul is an appropriate time to think about the construction of the Temple since it is a time of the seven special Sabbaths for the consolation of Israel. And the festival of Tabernacles in Tishri is also a very opportune time to think about the construction of the greater Tabernacle/Temple.

Interesting though, in the next Torah cycle of three and ½ years, we shall be starting Genesis 1:1 in Tishri, and the Seder for this week will fall in the month of Tammuz, a season in which we mourn for the breach of the walls of Jerusalem and the destruction of the Temple. Therefore the Ashlamatah will have even much more depth of meaning. Having said that, both Torah Seder and Ashlamatah are also very appropriate to this season just before the festival of Hanukah (Festival of lights), for the Temple/Tabernacle is the light of Israel, and the Messiah (his body) is the Temple/ Tabernacle of G-d!

In this sense we can understand our Torah Seder as depicting Josef coming out of darkness (of jail) into the light of freedom, but also as the revelation of Mashiach ben Yosef and his body of faithful Talmidim from the hiddenness of G-d’s secrets unto Israel and to all the world (cf. Romans 16:25). For over 100 years this light was seen in Israel and over all the civilized world, then it was hid again with the destruction of the Temple and Jerusalem and consequent massive apostasy and extremely harsh persecution. Today we are privileged to once again be part of this light and to show Israel and the world the real Master of Nazareth, one which is not divorced from the Jewish people nor from Jewish Rabbinic Halakha, but on the contrary in absolute harmony with it!

Almost two thousand years have elapsed since the light of Mashiach ben Yosef and his “authentic” followers was extinguished, in the same way that it took two more years for Joseph to be freed from Pharaoh’s prison. In fact the events in the life of Joseph are so intertwined with the life of Mashiach ben Yosef and that of his “real” followers, that can’t be explained aside from the principle of precedent and multiple fulfillments or reinforcements. Indeed it is absolutely awesome when one starts to think about the great privilege and responsibilities bestowed upon the generations of G-d fearing men living at this time.

The challenge that the Prophet Haggai put to the people living in his day alike to us is (IHaggai 1:2-8):

2 Thus says Adonai of Armies, saying, This people says, “The time has not come, the time for the house of Adonai to be built.”

3 Then the Word of Adonai came by Haggai the prophet, saying,

4 Is it time for you yourselves to live in your paneled houses, and this house to lie waste?

5 And now, thus says Adonai of Armies: Set your heart on your ways.

6 You have sown much, and bring in little; you eat, but do not have enough; you drink, but are not filled with drink; you put on clothes, but no one is warm. And, one hiring himself out earns wages for a bag of holes.

7 Thus says Adonai of Armies: Set your heart on your ways.

8 Go up to the mountain and bring wood and build this house. And I will be pleased with it, and I will be glorified, says Adonai.

That is. People were investing more time, moneys and resources in their own houses and creature comforts than in constructing the Tabernacles/Temple of G-d. In Haggai’s life time it was the Temple made out of wood and stones, today this Temple is the body of Messiah ben Yosef. Are not these words as fresh, meaningful and applicable to us as they were to the Jewish people during Haggai’s time? Of course they are! And woe is to them that do not hear these words resonate in their heart and mind!

The prophet, goes on to say: “You have sown much, and bring in little; you eat, but do not have enough; you drink, but are not filled with drink; you put on clothes, but no one is warm. And, one hiring himself out earns wages for a bag of holes.” We live in a world where governments look at higher taxations and further possibilities for revenue as a means to redistribute wealth, and to pay for their massive incompetence in providing services to the people. Rates of taxation are increasing in most countries every year, and wages seem to remain stagnant or decreasing. Services that were once free or almost free are now increasingly becoming so expensive that they are far from the reach of the common people, such as education. In sum few are today satisfied and as the prophet says: “one hiring himself out earns wages for a bag of holes.”

Why? Because we have forsaken to establish and obey G-d’s Written Torah as interpreted by the Jewish Oral Torah, and because we have forsaken the building of the “real” Temple – the body of Messiah ben Yosef. Therefore the light of Messiah ben Yosef has been obscured, and it is our obligation as genuine followers and disciples of the Master of Nazareth to restore this Temple as it was in its former glory and to let the light shine once again in all its splendor, throughout our communities. “Go up to the mountain (governments/nations) and bring wood (Trees = wood = men of good will) and build this house (the body of Mashiach ben Yosef)!” The command can be no clearer, may G-d grant us at this season the understanding to grasp the profound meaning of this Ashlamatah for our days, and grant us the consuming fire inside us to build many wholesome and perfectly functioning Jewish Nazarean communities in our days, amen ve amen!

“What shall we then do?” – Towards a Nazarean Halakhic Code

Marqos 1:14-15

14 Now after that John was put in prison, Yeshuah came into the region of the Galil, proclaiming the Masorah (Traditions - Oral Law) of the government of G-d,

15 And saying, The time is completed, and the government of G-d is at hand: repent, and faithfully obey the Masorah (Traditions – Oral Law).

The object of Jewish Oral Law is the building of a government in which G-d is Sovereign, and that such sovereignty be palpable to all and sundry. Oral Law is a sine-qua-non in all forms of human society, since man has been essentially described as a social entity. One either accepts Jewish Oral or another type of Oral Law, but Oral Law and Traditions are part and parcel of being a human being. Thus v.14 demands:

That anyone who claims to be a follower or disciple of the Master of Nazareth, must willingly and cheerfully accept upon him/herself the yokes of the Written Law as interpreted by Jewish Oral Law, as well as the yoke of government of Heaven. Failure to do so and to do one’s best to comply at all times with this command is simply a gross act of idolatry and/or perjury which incur severe punishment at the hands of heaven.

Further from v.15 we understand:

That it is the most solemn obligation of all followers and disciples of the Master of Nazareth, until his return, to thoroughly establish the government of G-d in his/her household, and place of residence in the form of a Jewish Nazarean community. This obligation is not only incumbent upon a Hakham, or any Jewish teacher but upon all who are “genuine” disciples of the Master of Nazareth. This is so, since the Master indicates that the “Government of G-d” is in the Hebrew: “Al Yad” (within hand’s reach) and thus no human being is excluded or excepted.

That only those who return to G-d and accept to faithfully obey Jewish Oral Law as taught by our Sages of Yisrael, can be accepted as disciples of the Master of Nazareth, The absence of these two requirements makes a person a liar before G-d, most blessed be He, and causes great damage to the good name, reputation, and noble teachings of the Master of Nazareth.

Shabbat:	Torah Reading:	Weekday Torah Reading:
מקץ
“Miqetz’”	Reader 1 – B’resheet 41:1-4	Reader 1 – B’resheet 41:38-41
“At the end of”	Reader 2 – B’resheet 41:5-7	Reader 2 – B’resheet 41:42-45
“Después de”	Reader 3 – B’resheet 41:8-14	Reader 3 – B’resheet 41:38-45
B’resheet (Genesis) Gen. 41:1-37	Reader 4 – B’resheet 41:15-21
Haggai 1:1-8 + 2:6-7	Reader 5 – B’resheet 41:22-24
	Reader 6 – B’resheet 41:25-32	Reader 1 – B’resheet 41:46-49
Psalm 33	Reader 7 – B’resheet 41:33-37	Reader 2 – B’resheet 41:50-53
	Maftir – B’resheet 41:34-37	Reader 3 – B’resheet 41:54-57
N.C.: Matityahu 5:33-37	Haggai 1:1-8 + 2:6-7