GOG & MAGOG: WAR

On Ezekiel's prophecy about the end of days, Ch. 38. in narrative format with insights from the teachings of Malbim.

by Rabbi Boruch Merkur

VERSES 1-3

As I sat alone in prayer, the voice of G-d came to me and commanded: “Set your face against Gog.”

In the end times, nations will gather to battle around Jerusalem. The armies of Egypt, Assyria, and Elam (also known as the Ishmaelites) will stand on one side, while Meshech, Tubal, Edomite princes, and northern kings will oppose them. They will engage in bloody combat on the battlefield, where they all perish. Though the identities of Gog and the Land of Magog are uncertain, they are described as princes of Meshech and Tubal, the uncircumcised descendants of Japheth.

Ancient prophecies foretell the arrival of Gog, who will come upon Jerusalem three times in the end of days. (The first two conquests are discussed here, and the third appears in Zechariah Ch. 14.) But when Israel settles in their promised land and lives in peace, Gog will be incited by the Lord Himself, as it says, “Behold, I am against you, Gog, chief prince of Meshech and Tubal.”

Edom, the Romans, who were responsible for destroying the Second Temple, fought alongside Meshech and Tubal as allies in the conquest. And in the end of days, it is said that the Lord desires for them to confront the sons of Ishmael, who exiled and inflicted suffering upon Israel. Then He will bring them down to the Valley of Jehoshaphat, where they will face judgement for their actions.

VERSE 4

And with a strong grip, I will turn you around and guide your steps forward. The creature, hidden in its mysterious land, will be lured out by My guidance. Whether it comes willingly or by force, I will lead you on your journey, pulling you along with hooks if necessary. Assemble your army of valiant horse riders and cavalry, armed with swords and dressed in full armor. Alongside them, a great nation of volunteers will join the cause. They will form a massive assembly carrying shields and bucklers to defend against the impending swords and bows. And every one of them will be skilled swordsmen ready for battle.

VERSE 5

On the opposing side, the forces of Ishmael will be mobilizing, joined by fellow nations Persia, Cush, and Put. Persia will come as allies with Elam, while Cush stands in close proximity to Assyria and Put aligns with Egypt. (These are the nations referenced in Ch. 32: Egypt, Assyria, and Elam.)

VERSE 6

As the battle rages on and alliances are formed, the uncircumcised people of Gomer and its troops will march alongside the house of Togarmah from the north (to exclude Togarmah dwelling in the land of Yavan, who are related to the Ishmaelites, and they will go with Egypt on the other side), as well as a multitude of peoples, Edom and all its princes, the northern princes, all of them, and all the Sidonians.

VERSE 7

Assemble your troops, for a great battle is on the horizon. Ready yourselves and spread out across the land, preparing for all possible attacks. Know that among those who gather against you will be the Ishmaelites, Persia, Cush, and Put.

But do not fear, for you shall be their guard, protecting them from harm. For when the Ishmaelites attack Jerusalem, the Edomites will retaliate with force. And in turn, the Ishmaelites will be defeated and the Edomites will fall victim to internal conflict. The sword of every man shall turn against his brother (as prophesied in section 32). So ready yourselves and stay vigilant, for the future holds great challenges yet to come.

VERSE 8

You will be summoned after many days, appointed to receive punishment for your past deeds that brought evil upon Israel. In the latter years, you will come to a land that has been restored, a land with a clear distinction between your arrival now and in ancient times.

For centuries, Israel has dwelt upon their land, enduring devastation and being scattered among nations. But soon, they will be restored from the sword and gathered back to their homeland from all corners of the earth. The desolate mountains of Israel will bloom once more as their people are allowed to return and settle securely without fear of war. You have no claim to this land or these people.

VERSE 9

As you ascend, your presence will be felt in two distinct ways: like a tempest and like a cloud. With the multitude of horses and horsemen behind you, it will appear as though a fierce storm has descended upon the land, ready to darken their light and claim victory over them. But at the same time, you will also be like a protective cloud, covering the land with your army and offering shelter to those not of your own people.

Though Israel may be few in number, your force will be mighty and overwhelming, even appearing as a dark and ominous cloud that brings rain and covers the land with its vast expanse. It will be unclear at first whether you come to conquer and exile the inhabitants of the land like a tempest, or if your true intention is to settle and prosper alongside them like a benevolent cloud that brings rain and showers of generosity upon all who live there.

VERSE 10

This is the decree of the Lord: And it will come to pass on that day, as you begin your ascent, that you will be unsure of your intentions. Will you destroy the land or seize control and settle its people?

Only when you have reached your destination will new ideas will surface, thoughts that had never crossed your mind before. And among them, a sinister plan will take shape, an evil thought born from the uncertainty of your journey.

VERSES 11-13

As you ponder the thoughts that arise in your heart, you may question the necessity of fighting in this land. After all, fame and honor may not be easily gained in a place that is difficult to conquer for three reasons:

1. If the landscape itself acts as a natural fortress, surrounded by towering mountains, impenetrable rock fortresses, vast oceans, or raging rivers. However, you may still have hope and say, “I will go up to a land of unwalled villages.”

2. If the people who inhabit this land are fierce warriors, always prepared for battle with their neighboring tribes. But even then, you may confidently declare, “I will come upon those who live in peace and security,” implying that they are not warriors but peaceful beings who do not need to prepare for battle against any adversary due to their sense of security.

3. If the towering walls of the cities loom before them, a formidable barrier against any potential invaders. But you may argue that these cities are not fortified and their inhabitants live without fear.

However, do not let this deceive you, for your true intention in coming here is to plunder and pillage. There are three reasons for this: To collect riches and treasures from the spoils of war; to lay waste to the rebuilt ruins and decimate any signs of progress; to subjugate the people who have gathered from various nations and engage in trade and commerce, thus making themselves wealthy at the expense of others.

This trade must be stopped, for it threatens to harm the entire world, as these traders deal in silver, gold, and precious stones from Israel. It is necessary to put an end to this exploitation that has made these cities the center of trade for all nations, causing imbalance and suffering for those who come to conduct business there.

The powerful and wealthy nations of Sheba, Dedan, Tarshish, and all their magnates will look upon you with suspicion and fear. They will question your motives for coming to their lands, wondering if you seek only to strip them of their riches and plunder. The air will be thick with tension as they confront you, daring you to take what is rightfully theirs - silver, gold, livestock, and other valuable goods. They will see you as a greedy invader, ready to seize whatever spoils you can lay your hands on.

VERSE 14

Through miraculous wonders and divine intervention, I will reveal Myself to all as the supreme judge of nations and punisher of transgressors.

Therefore, O mortal, speak to Gog, for there are two prophecies that must be spoken. The first foretells of Israel’s suffering during the destruction of the Second Temple and their exiles.The second prophecy concerns the punishment that Gog will receive in the latter days upon the mountains of Israel.

It is there, on that day, when my people dwell securely, that you will finally understand what will become of them. And as it was written (verses 15-16), “You will come from your place out of the far north and you will come up against my people Israel like a cloud.” Yes, you ascended like a dark cloud seeking to conquer and rule over them, for the Romans coveted power over Israel and sought to expand their kingdom. But fear not, for in the latter days it shall come to pass that those who bring you onto My land do so not to destroy it, but so that the nations may know Me when I am sanctified in you before their eyes, for through the wonders that I will perform in you, all will recognize My divinity, how I judge the nations and chastise the transgressors.

VERSE 15

From the distant, icy north you will emerge, surrounded by a multitude of people astride powerful horses. A grand gathering and a formidable army, marching forth under your command.

VERSE 16

Like a looming storm cloud, you will descend upon My people Israel, casting a shadow over the land. It shall come to pass in the days to come, that I will bring you against My land, so that all nations may bear witness as I sanctify myself through you, Gog. The land will tremble at your approach, and the skies will darken with your presence. For you have been chosen as an instrument of My wrath, and through your actions shall My power be made known to the world.

VERSE 17

Thus says the Lord: Are you he, the forgotten king of a long-lost nation? Gog and Magog, once feared and revered, now reduced to mere whispers in the winds of time. In those days, when their names are no longer known, the prophecy will come to pass and their true identity will be revealed.

This is the fateful moment that has been foretold, when King Gog will emerge and his intentions will become clear. ‘In the latter days, it will be,’ proclaims the Lord, “and I will bring you against My land.” The people will stand witness to this ancient prophecy being fulfilled before their very eyes. And then they will know, beyond any doubt, that this is indeed Gog, the one spoken of by the prophets of old.

“Are you he?” they will ask in wonderment and fear. For centuries the prophets have prophesied about this day, their words echoing through the years until now, when it all comes to fruition. And in these days of years, as the sages say, Gog’s arrival may come not just once, but twice or thrice, as fate dictates.

VERSE 18

And on that day, the words I spoke in ancient days will come to pass, as I bring your military expedition against them.

As Gog approaches, My wrath will be unleashed in all its fury. “My wrath will arise” signifies the intense anger and resentment that has been brewing within Me due to their wickedness in the past. It will now manifest outwardly with righteous force. This distinction between wrath and anger highlights the depth and complexity of My emotions towards those who have wronged Me.

VERSE 19

In a burst of anger and blazing wrath, I have decreed: On that day, the land of Israel shall be struck by a terrible earthquake, shaking the very foundations of the earth.

My jealousy burns for My people and the evils done to them by others. Can you not hear the rumbling, the roaring commotion that will overtake all on that fateful day? It will be a collective outcry of indignation, spreading through every corner and touching every heart.

VERSE 20

The creatures of the sea, the birds soaring in the sky, the wild beasts grazing in the fields, and even the smallest creeping insects on the ground will all tremble before Me. The mighty mountains will be shaken to their very core, causing cliffs to crumble and walls to topple as if they were sandcastles. Even the strongest fortresses will be no match for the power of My presence.

And every living being, from humans to animals, from those that crawl on land to those that fly in the air, will feel the tremors and be filled with fear. The earth itself will seem to quiver under the force of this great upheaval, echoing the words spoken by Zechariah: “You shall flee from the noise of the earthquake, etc.” This trembling can be taken literally, as a powerful earthquake shaking the earth, or it can be seen as a metaphor for the chaos and destruction that will come upon the world in the last days.

For this is what was foretold by the prophet - a time of great turmoil and commotion, with wars raging and weapons thundering like an earthquake demolishing mountains. And all of this was seen by him in a vision of overwhelming noise and chaos.

VERSE 21

With steady determination, I will summon the power within Me, calling forth a tremor that will shake the very foundations of the mountains. The sword in My hand will lead the charge, turning these once peaceful peaks into places of carnage and bloodshed.

But do not be mistaken, for this is all metaphorical. The true enemy lies within, as this blade represents the internal conflict between brothers. It is a battle between Edom and Ishmael (foretold in great detail in Ch. 32). With this weapon, I will bring about destruction and chaos to those who have brought harm upon us.

VERSE 22

The mighty hand of justice shall be dealt, executing judgment upon Gog. The beginning of this judgment will be marked by pestilence and blood, natural and common occurrences that could easily be dismissed as chance or nature’s doing. But in war, where much blood is shed and disease spreads like wildfire among the fallen, these events signify the presence of a higher power at work.

It is said in a passive voice, as if the judgment itself occurs with them, for they will still deny the might of His hand. And in the aftermath, torrential rain and hailstones shall pour down from the heavens, along with fire and sulfur, divine and miraculous punishments that leave no doubt that it is the finger of God at play.

Then, as if to further prove this point, “And I will magnify myself,” they will finally recognize the greatness of the Almighty and how all causes stem from Him alone. They will see that He is holy and exalted above nature, performing signs and wonders beyond mortal comprehension. Thus, “And I will be known in the eyes of many nations, and they shall know that I am the Lord.”

With great power and authority, I will exalt myself and set myself apart as holy. My name will be proclaimed among the nations, and all will come to know that I am the almighty Lord.

YOSEF STRIPPED OF HIS COAT OF MANY COLORS

3rd reading of Vayeishev with integrated commentary of Rashi.

by Rabbi Boruch Merkur

As Joseph approached his brothers, the air was thick with tension. They saw him from afar, his figure recognizable by the distinctive garment he wore. It was not just any tunic, but an ornamented one, rich in colors and craftsmanship. This was the very tunic that had fueled their envy, a tangible symbol of their father's unique affection for Joseph. It was more than a piece of clothing; it represented Joseph's special status in their father's eyes.

As he drew near, unaware of the storm brewing in their hearts, his brothers acted. With a swift motion born of simmering resentment, they stripped Joseph of this garment. It was his shirt, his chaluk, which their father had given him, a garment unlike those given to any of them. This act of disrobing was not just physical but symbolic, an attempt to strip away the favoritism they believed Joseph enjoyed, to remove the distinction that had set him apart in their father's eyes.

In that moment, the richly ornamented tunic, the ktonet passim, became a silent witness to a pivotal moment in their family's history. This was no ordinary garment; it was the very one their father had given Joseph, a gift that went beyond the material, hinting at deeper layers of love and preference.

After the brothers had forcefully removed Joseph's tunic, they did not stop there. Their hearts hardened by jealousy and resentment, they seized him and hurled him into a nearby pit. This pit, lying desolate in the wilderness, was a silent observer to this act of betrayal.

The text tells us, “The pit was empty; there was no water in it.” At first glance, this might seem a simple statement of fact. But, as we delve deeper, a question arises: If the text already informs us that the pit was empty, why does it feel the need to specify that there was no water in it? The answer lies in what is left unsaid, in the spaces between the words. For the pit, though void of water, was not void of danger. It contained serpents and scorpions, hidden threats lurking in its shadows. This detail, not explicitly mentioned in the text, but understood from it, adds a layer of peril to Joseph's predicament.

This pit, devoid of water, symbolizes more than just a physical space of emptiness. It represents a void of compassion and brotherly love, a place where dark intentions overshadow kinship. The absence of water, a source of life, contrasts with the presence of serpents and scorpions, symbols of danger and death. This juxtaposition paints a vivid picture of the situation Joseph finds himself in – thrown into a pit by his own brothers, surrounded not by the life-giving elements, but by threats that lurk unseen.

As Joseph lay in the dark pit, his brothers coldly turned away, settling down to eat. Their meal was interrupted by an unexpected sight: a caravan of Ishmaelites traveling from Gilead. This wasn't just a random group of travelers; it was a caravan, a term emphasizing the collective journey of these people on the road, a shared purpose binding them as they moved through the wilderness.

The caravan's camels were not just carrying ordinary goods; they were laden with gum, balm, and ladanum, valuable spices and resins. This detail isn't trivial. Typically, such caravans would carry goods like naphta and tar, known for their foul odors. However, in what could be seen as a twist of fate or divine intervention, this particular caravan carried fragrant spices. This spared Joseph the discomfort of harsh smells during his journey to Egypt. Even in this dire situation, this was a small mercy, a hint of a greater plan unfolding, suggesting that even in dark moments, there can be glimpses of grace.

Each item the caravan carried had its own story and significance. The spicery, or “nechoat” in Hebrew, was a carefully chosen assortment, each spice adding to the cargo's overall value and purpose. The balm, known as “tzori,” was a resin from the balsam tree, used in the sacred incense of the Tabernacle, symbolizing healing and sanctity. And the ladanum, “lot,” known in Mishnaic language as Lotos, is a vegetable root, known for its medicinal properties. These elements of the caravan's cargo added layers to the narrative, hinting at healing, sanctity, and the intertwining of the natural and the divine.

As the Ishmaelite caravan drew near, a pivotal moment unfolded among the brothers. Judah, stepping forward, broke the silence with a question that would change the course of their plan. “What do we gain by killing our brother and covering up his blood?” he asked. His words, heavy with implication, cut through the air, posing a moral and practical dilemma.

Judah's question, “What profit?” echoes the Targum's interpretation, questioning the value or benefit they would gain from such a heinous act. It wasn't merely about the act of murder, but about the aftermath, the consequences both moral and material.

The phrase, “and conceal his blood,” further deepened the moral quandary. It wasn't just about hiding the physical evidence of a crime, but about the deeper act of concealing the truth of his death. This was about more than just avoiding detection; it was about the moral weight of obfuscating the reality of their deed.

Judah's intervention at this moment was crucial. His words hinted at a deeper understanding of justice and morality, questioning not just the act of violence, but the very essence of their brotherhood. His plea was a call to conscience, urging his brothers to reconsider their path, to see beyond the immediate act of vengeance and to contemplate the broader implications of their actions. This moment of reflection brought a new dimension to their decision, steering them away from a path of irreversible harm and toward a decision that, though still fraught with moral complexity, offered a glimmer of hope for redemption.

As the drama unfolded by the pit, Judah, one of the brothers, stepped forward with a proposition that would alter their course. “Come, let us sell him to the Ishmaelites,” he suggested, “but let us not do away with him ourselves. After all, he is our brother, our own flesh. His words resonated with a sense of practicality, laced with a lingering moral consideration.

Judah's suggestion was not just a practical solution but also a moral compromise. By selling Joseph, they would avoid the direct guilt of fratricide, yet they would still rid themselves of the brother they envied. This proposal reflected a complex interplay of guilt, pragmatism, and lingering familial bonds. Judah's emphasis on Joseph being their brother, “our own flesh,” was a reminder of their shared blood, a bond that, despite their envy and anger, could not be entirely ignored.

The phrase, “And they hearkened,” implies acceptance, agreement to the proposed plan. This wasn't merely a case of hearing Judah's words; it was an active decision to comply, to adopt his plan as their own. This understanding of the term aligns with the Targum's interpretation, which translates such instances of hearing as “accepting” or “agreeing.”

As Joseph remained trapped in the pit, a new turn of events unfolded. A group of Midianite traders happened to pass by, marking a significant shift in his fate. These Midianites were not the same Ishmaelites that the brothers had originally seen. This distinction reveals that Joseph's journey from the pit to Egypt was more complex, involving multiple transactions. He was not simply sold once, but passed through various hands, each exchange pushing him further from his past and closer to his uncertain future.

The narrative tells us that these Midianite traders, a separate group from the Ishmaelites, played a pivotal role in this part of Joseph's story. Their arrival introduces an unexpected element into the unfolding events, showing that Joseph's path was marked by unforeseen twists and turns.

The act of rescuing Joseph from the pit was initiated by his own brothers. It was they who first pulled him out, setting off a chain of sales that would eventually lead him to Egypt. Initially, they sold him to the Ishmaelites, who subsequently sold him to the Midianites.

Therefore, Joseph's journey from the pit to Egypt was not straightforward. It was a series of handovers, each marking a further descent into his trials. These exchanges were not mere commercial transactions; they were critical moments that shaped the trajectory of Joseph's life, leading him away from his family and towards a future of both challenges and triumphs. This journey, intertwined with betrayal and uncertainty, was also one of transformation, setting the stage for Joseph's eventual rise in a land far from home.

When Reuben, one of Joseph's brothers, returned to the pit where Joseph had been cast, he was met with a startling and distressing revelation. Joseph was no longer there. In a moment of profound anguish, Reuben tore his clothes, a traditional expression of deep grief and despair in their culture. This act of tearing his garments symbolized the tearing of his heart, the shattering of his hopes to rescue his younger brother.

Reuben's absence during the sale of Joseph to the caravan is a critical detail. He had not been there when Joseph was sold, for it was his turn to attend to their father, Jacob. This responsibility indicated the rotational duties the brothers shared in caring for their father, reflecting the familial structures and values of their time. However, there is another layer to Reuben's absence. It's explained that Reuben was not with his brothers during their meal because he was engaged in acts of penance – wearing sackcloth and fasting – as atonement for his previous misdeed of disturbing his father’s marital bed. This act of penance highlights the complex interplay of personal guilt, responsibility, and the quest for redemption within the family dynamics.

Reuben’s reaction upon discovering the empty pit was not just about the loss of his brother; it was also intertwined with his own quest for personal redemption. His plan to save Joseph was not merely an act of brotherly concern but also a step towards his own redemption, an attempt to make amends for his past actions. The empty pit, therefore, represented a double loss for Reuben – the loss of his brother and the loss of his chance at personal redemption.

Reuben, overwhelmed by the discovery that Joseph was not in the pit, hurried back to his brothers. His distress was palpable as he exclaimed, “The boy is gone! Now, what am I to do?” This exclamation was not just a question of what physical actions to take next; it was a deeper expression of his emotional and moral turmoil.

Reuben's words, “Now, what am I to do?” reflect a profound sense of despair and confusion. He was not only grappling with the immediate problem of Joseph's disappearance but also with the broader implications of his absence. The phrase “Whither shall I go?” reveals his inner conflict. He was contemplating not just his physical direction, but also his moral and emotional course. Reuben was essentially asking, “How can I escape the profound grief this will bring to our father?”

This moment was critical for Reuben. His reaction was not only about the fear of their father's sorrow but also about his own sense of responsibility and guilt. As the eldest, he might have felt a heightened sense of duty to protect his younger brother, and Joseph's disappearance represented a personal failure. Furthermore, given his recent acts of penance for his previous misdeeds, this incident compounded his feelings of guilt and his need for redemption.

Reuben's question to his brothers, laden with despair and helplessness, was emblematic of the broader rupture in the family dynamics. It signified the gravity of their actions and foreshadowed the profound impact Joseph's absence would have on their father and on the family as a whole.

In a calculated act of deception, Joseph's brothers executed a plan that would forever alter the course of their family's history. They took Joseph's tunic, the very garment that symbolized their father's special favor for him, and transformed it into a tool of their deceit. To fabricate evidence of a tragic fate that had supposedly befallen their brother, they chose to use a kid of the goats, specifically because its blood closely resembled that of a human. This choice was not incidental but a deliberate part of their scheme to make the deception more convincing.

As they dipped Joseph's tunic in the goat's blood, the garment changed from a symbol of dreams and favoritism to one of sorrow and betrayal. The act of dipping the tunic in blood was symbolic, representing not just a physical action, but a deeper betrayal of family bonds and truth. The brothers, driven by jealousy and resentment, were willing to go to great lengths to mask their wrongdoing.

This narrative moment is critical, not just for its immediate impact but for the layers of meaning it adds to the story. The tunic, referred to simply as “the coat” in its absolute state, becomes a central element in the tale when it is associated with Joseph - “Joseph's coat”, “the coat of many colors”, “the coat of linen”.

They had the ornamented tunic taken to their father, and they said, We found this. Please examine it; is it your son’s tunic or not?

Jacob, upon seeing the bloodied tunic of his beloved son Joseph, was overcome with a deep and piercing grief. His recognition was instant – “My son’s tunic!” he exclaimed in a voice laden with despair. The sight of the familiar garment, now stained with what he believed to be the blood of his son, led him to a heart-wrenching conclusion: “A savage beast devoured him! Joseph was torn by a beast!”

The words Jacob uttered in his anguish were more than an expression of grief; they carried a deeper, prophetic undertone. When he spoke of an “evil beast,” it was not just about a physical creature. This phrase hinted at a future adversary of Joseph, Potiphar's wife, whose false accusations would pose a significant challenge to him. This interpretation suggests that Jacob's words, while spoken in a moment of sorrow, had a prophetic quality, foretelling the trials Joseph would face.

However, a question arises: Why was Jacob not made aware by divine intervention that Joseph was still alive? The answer lies in the collective oath and curse the brothers placed upon anyone who would reveal the truth, even including the Divine in their pact. This deepened the tragedy of Jacob's ignorance, as it was not only the deceit of his sons but also this solemn pact that kept him in the dark.

Interestingly, Isaac, Joseph's grandfather, was aware that Joseph was still alive. However, he chose to remain silent, respecting the divine will that the truth should not yet be revealed. This aspect of the narrative introduces a complex interplay of human decisions, divine will, and the unfolding of destiny. It illustrates how different perspectives and choices can intertwine in the unfolding of a family's story, each decision carrying weight and consequence.

Jacob's response to the sight of Joseph's blood-stained tunic was one of profound and enduring sorrow. He rent his clothes, an ancient gesture of mourning and despair, and clothed himself in sackcloth, a symbol of deep grief and penance. The mourning of Jacob was not a fleeting moment of sadness; it was an extended period of profound grief that lasted many days.

The term “many days” in this context is significant and carries a deeper chronological meaning. It refers to a period of twenty-two years, the time that elapsed from Joseph's disappearance to the moment Jacob descended into Egypt. This time frame is not arbitrary; it mirrors the twenty-two years during which Jacob himself had not fulfilled the duty of honoring his parents. This period included the twenty years Jacob spent in Laban's house and the additional two years on his journey back, including his time in Succoth and Bethel. This parallel between Jacob's absence from his parents and his mourning for Joseph is seen as more than coincidence; it is viewed as a form of divine retribution or balance for his earlier actions.

Jacob's grief, therefore, is interwoven with themes of divine justice and the consequences of one's actions. His prolonged mourning was not only due to the loss of his beloved son but also reflected a deeper recognition of the cycles of absence and presence, of actions and their repercussions in human relationships. The narrative suggests that Jacob's mourning was not only a response to his immediate loss but also a reflection on his own life journey, marked by separation from loved ones and the responsibilities he bore.

Jacob's grief over the loss of Joseph was profound and unrelenting. When all his sons and daughters, including his daughters-in-law, whom he regarded as his own children, gathered to comfort him, he refused to be consoled. In his heart, Jacob was resolute: “No, I will go down mourning to my son in Sheol.” This statement was not just an expression of grief; it was laden with meaning and foresight.

The term “Sheol” here, while literally referring to the grave, carried a deeper significance. Jacob's resolve to mourn until his own death, believing he would join Joseph in the grave, was a reflection of his deep love and unending sorrow. However, there was also a Midrashic interpretation that saw “Sheol” as symbolizing Gehinnom, Purgatory. Jacob had received a divine omen: if none of his sons died in his lifetime, he would be spared the sight of Gehinnom. This belief added a layer of hope and faith to his enduring grief.

Meanwhile, Isaac, Joseph's grandfather, was also deeply affected by the situation. He wept for Jacob's immense sorrow, but he did not mourn as Jacob did. Isaac knew something that Jacob did not – that Joseph was still alive. This knowledge kept Isaac's grief in check, even as he empathized with Jacob's profound loss.

As Joseph's story continued to unfold, the threads of destiny carried him further from his past and into a future filled with uncertainty. The Midianites, who had become his captors, sold him in Egypt. His new master was Potiphar, an officer of Pharaoh, the ruler of Egypt. Potiphar was not just any official; he was the captain of the guard, a position of significant influence and authority in the Egyptian court.

The term “captain of the guard,” or “ha'tabachim” in the original text, is intriguing. It implies more than just a military role; it refers to those responsible for slaughtering the king's animals. This detail, while seemingly minor, provides a glimpse into the complex and hierarchical nature of the Egyptian court and the roles within it. Potiphar's position, therefore, was one that combined both military duties and responsibilities within the royal household, indicating his high status and power.

Joseph's sale to Potiphar marked a significant turning point in his life. He was no longer just a Hebrew youth sold by his brothers; he had become a slave in a foreign land, serving in the house of a powerful Egyptian official. This transition from a favored son to a servant in Egypt was not just a change in circumstance; it was a dramatic shift in identity and destiny.

This moment in the narrative sets the stage for the next phase of Joseph's journey. It was in Potiphar's house that Joseph's character, faith, and abilities would be tested and refined. The path he was set upon was fraught with challenges, but it was also one that would reveal his resilience, wisdom, and the unfolding of a greater plan that was yet to be seen.

PSALM 3

David’s conflict with Absalom, as well as the deeper spiritual and moral lessons embedded within this historical narrative. * Psalms in English followed by a liturgical explanation inspired by the teachings of Malbim.

by Rabbi Boruch Merkur

A Psalm of David, when he fled from Absalom his son.

O Lord, how many are my foes! Many are rising against me.

Many are saying of me, “God will not deliver him.” Selah.

But You, Lord, are a shield around me, my glory, and the One who lifts my head high.

I call out to the Lord, and He answers me from His holy mountain. Selah.

I lay down and slept; I awoke, for the Lord sustains me.

I will not fear the tens of thousands of people who have set themselves against me all around.

Arise, O God, save me, my God, for You have struck all my enemies on the cheek; You have broken the teeth of the wicked.

For salvation belongs to God; may Your blessing be upon Your people.

O Lord, how vast the sea of my foes, waves of adversaries rising in tumult. Among them, voices echo, challenging the sanctity of my reign, casting aspersions upon my soul. They see me as a man forsaken, devoid of Your divine salvation. Yet, in this sea of turmoil, You stand as my unyielding shield, encircling me with Your grace, lifting my spirit from the depths of despair.

In the shadow of rebellion, under the darkened sky of my son’s defiance, I found solace in Your presence. Though the Ark of the Covenant returned to Jerusalem, my heart remained steadfast in Your promise. From every corner of my exile, I called out to You, and from Your holy mountain, Your voice answered, a whisper amidst the storm, affirming Your unwavering support.

In the stillness of night, when plots were woven to ensnare me, I lay down in peace and slept. Against the counsel of my enemies, You cradled me in safety. I awoke, not to the shadows of death, but to the dawning of Your providence. The thousands arrayed against me, the clamor of impending war, dwindled before my faith in Your sustenance.

“Arise, O Lord,” my cry in the midst of battle, a plea for Your divine intervention. In my moment of need, You struck down the architects of betrayal, their cunning rendered as naught. You, my God, delivered a blow to their pride, their wicked intentions shattered like fragile clay.

Salvation belongs to You, O Lord. In the throes of conflict, when brother turned against brother, Your mercy prevailed. Your blessing spread over Your people, sparing them from the ravages of war. In the demise of Absalom, the war ceased, a testament to Your desire for peace over destruction.

May Your blessing forever rest upon Your people, shielding them from the perils of strife. In Your salvation lies our hope, a beacon guiding us through the tempest of human folly. In Your love, we find our refuge, our strength, and our eternal salvation.