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  • Riiiiiiiiiiiight !!!! Like I really believe this is true. Who's gonna be the medical examiner now? Wow!

    https://www.foxnews.com/us/new-orleans-parish-assistant-da-dies-apparent-suicide-office-report?utm_source=substack&utm_medium=email
    Riiiiiiiiiiiight !!!! Like I really believe this is true. Who's gonna be the medical examiner now? Wow! https://www.foxnews.com/us/new-orleans-parish-assistant-da-dies-apparent-suicide-office-report?utm_source=substack&utm_medium=email
    WWW.FOXNEWS.COM
    New Orleans Parish assistant DA dies by apparent suicide in office: report
    Ian Kersting, a 34-year-old Parish prosecutor near New Orleans, was found dead with "apparent self-inflicted gunshot wounds" at his office, police said.
    ·2 مشاهدة ·0 معاينة
  • https://www.youtube.com/watch?v=HJUiz9gZhgk
    https://www.youtube.com/watch?v=HJUiz9gZhgk
    ·2 مشاهدة ·0 معاينة
  • Dems? Sickos?
    Dems? Sickos?
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  • اقرأ أكثر
    A question I suggest you get used to asking yourself is “Is this leading me toward or away from my ideal self?” If you want to truly be happy for the rest of your life, commit to being you. Commit to feeling good. Don’t be more afraid of living than you are of dying. As children we are afraid of the dark; as adults we’re more afraid of the light. Abraham was a man on a mission to find God, and when he finally made contact, the very first thing God told him was essentially, “If you want to find me, go find yourself. You can’t find me anywhere else.” The rest of the original verse says, “Go to yourself, (and leave) your land, your birthplace, and your father’s home, to a land which I will show you.” First of all, for an all-knowing God, this verse seems really out of order. Logically, you’d first have to leave your house before you can leave your city, and this must all happen before you can leave your country. Rather, God was telling him that, conceptually, you first have to leave the thoughts, beliefs, and opinions of your social systems, beginning with the overarching culture of the country you live in, then more specifically, your city and immediate social circle. Only then can you make the biggest leap, which is stepping away from the thoughts and beliefs you’ve held onto from your childhood, which you received from your parent’s home. Remember, the journey within is the greatest adventure of all. Take pleasure in each step. Blessings always, Moshe
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  • اقرأ أكثر
    Twelve Tribes – Twelve Paths Every one of the 12 tribes has its specific energy which it must manifest in this world. By Simon Jacobson In the Torah portion of Vayechi – which closes the book of Genesis – we read how Jacob blesses his children, the twelve tribes, in his last days. In these blessings lie many secrets foretelling events to come. As the verse tells us: And Jacob called to his sons, and said: "Gather together, that I may tell you what will happen with you in the end of days." As a blueprint for life, these blessings have much to teach us. Each of the twelve tribes reflects a unique path in life. As the verse tells us at the conclusion of the blessings: All these are the twelve tribes of Israel... every one according to his blessing he blessed them. (Gen. 49:28) What is the meaning of the words "every one according to his blessing?" "Blessing" in Hebrew also means to ‘draw down’ (in Hebrew, ‘hamshocho’, from the root ‘mavrich’). Every one of the tribes has his particular journey, his specific energy which he must manifest in this world. Indeed, our Sages teach that the Re[e]d sea split into twelve paths, providing a separate path for each of the twelve tribes. To understand these twelve paths we must study the different ways that the tribes are described in the Torah. We find three descriptions for the tribes. First, when they are named by their mothers, (Gen. 29-30; 35:18) each child/tribe is given a name with a particular meaning for a specific reason. Second, when Jacob blesses them before he passes away. (Gen. 3-28) And finally, when Moses blesses them at the end of the Torah. (Deut. 33:6-25) In addition the tribes are named and specified many times in the Torah – when they enter Egypt, when they leave Egypt, during their 40 year journey through the Sinai wilderness they travel and camp as tribes, their Temple dedication offerings are repeated twelve times (though they brought the same offerings) to emphasize the twelve unique paths. Here is one of many applications of these twelve paths, based primarily on Yaakov’s blessings. Reuben – The First Simeon – The Aggressor Levi – The Cleric Judah – The Leader Dan – The Judge Naphtali – The Free Spirit Gad – The Warrior Asher – The Prosperous One Issachar – The Scholar Zebulun – The Businessperson Joseph – The Sufferer Menashe – Reconnection Ephraim – Transformation Benjamin – The Ravenous Consumer Reuben – the first-born (‘bechor’) – represents the powerful energy of everything that comes first. The first fruit, the first moments of the day, the beginning of every creation – has enormous amount of energy. "Unstable like water,’ this power can go either way: If harnessed properly, the ‘bechor’/Reuven energy can change worlds; if abused it can destroy. Like water, it can be the source of life, but if left unchanneled, it erodes its environment and can flood its surroundings. Simeon is aggressive gevura – the antithesis of Reuven’s chesed/water. The fierce anger and cruel wrath that can result from unbridled gevura must be eliminated lest it turns into weapons of violence that consume the person and all those he comes in contact with. [The lesson of this today is self understood]. Levi is the tribe chosen to serve in the Temple. "Levi" also means ‘attached’ or ‘joined’. Levi is the personality of dedicating your life to serving a higher calling. Of freeing yourself from your bounds to material survival and attaching yourself to Divine service (see Rambam, end of Hilchot Shemittah v’Yovel). Judah means acknowledgement (‘hoda'ah,’ as in ‘modeh ani’). Judah’s name also includes the four letters of the Divine name Havaya. Judah is the leader; his descendants would be the kings of Israel, beginning with King David and concluding with Mashiach. Judah is the path of selflessness (‘bittul’) – the most vital ingredient in true leadership. Dan is the path of law and order (‘dan’ means to judge). Objective justice is the heart of any civilization. Naphtali is the free spirit personality. Like a ‘deer running free’ – breaking out of the status quo – independence is a necessary component in growth. Yet, this free spiritedness must always take care to ‘deliver words of beauty.’ Gad is the warrior archetype. Expanding on the justice of Dan, Gad is ready to fight for his beliefs. The warrior is necessary to both defend our cherished values and to protect our freedoms. Asher is both prosperity and pleasure. Asher is the dimension of blessing beyond the norm – to be given more than what is necessary for survival. Asher is the personality of not just getting what you need, but also enjoying it. Issachar is the scholar. Scholarship provides wisdom, clarity and direction. It is the foundation of any system. Issachar is the dedication to immerse in study and education. Zebulun is the merchant, the businessperson personality. His role is to enter the marketplace and redeem the Divine sparks within the material world (the ‘secret treasure hidden in the sand’ (Deuteronomy 33:19)). Zebulun complements Issachar; they forge a partnership: Zebulun supports the scholar, he funds houses of scholarship, which earns him a right to partake in the reward of Issachar’s studies. Joseph is the element of suffering in life. Yet, he not only survives; he thrives. He achieves greatness through his challenges. He overcomes all adversaries and becomes a great leader, saving his entire generation. Despite his corrupt environment, he maintains his spiritual integrity. The powerful light that emerges from darkness in Joseph divides into two dimensions – his two sons: Menashe and Ephraim: Menashe represents the ability to not succumb to the powers of the Egypt/‘mitzraim -constraints’ that want to make you forget your spiritual roots. To remain connected regardless of the challenges. Ephraim takes it even further. It is not enough to just survive in an alien environment, but to thrive – to ‘be fruitful in the land of my affliction.’ Ephraim is the power to transform the difficulties into Divine power. Benjamin is hungry, hungry for the Divine sparks in all of existence. So, like a ‘ravenous wolf’ Benjamin recognizes that his mission is to passionately seek out the Divine energy embedded in matter, devour it, consume and elevate it. Twelve tribes. Twelve paths. All necessary to reach our destination. Which personality are you? What part do you need to develop? May we discover our path and live up to it. And may that help us reach the time — at the end of days - when we will gain clarity as to who belongs to what tribe. (See Rambam, Laws of Kings 12:3) Perhaps the significance of this revelation is the crystallization that will come in the time when the 'world will be filled with Divine knowledge as the waters cover the sea.' [From //meaningfullife.com] By Simon Jacobson
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  • https://prepareforchange.net/2025/01/05/prion-contaminated-pork-alert-all-across-the-united-states-pigs-can-be-vaccinated-with-millions-of-deadly-prions-via-mrna-clot-shots-unlabeled/?utm_source=rss&utm_medium=rss&utm_campaign=prion-contaminated-pork-alert-all-across-the-united-states-pigs-can-be-vaccinated-with-millions-of-deadly-prions-via-mrna-clot-shots-unlabeled
    https://prepareforchange.net/2025/01/05/prion-contaminated-pork-alert-all-across-the-united-states-pigs-can-be-vaccinated-with-millions-of-deadly-prions-via-mrna-clot-shots-unlabeled/?utm_source=rss&utm_medium=rss&utm_campaign=prion-contaminated-pork-alert-all-across-the-united-states-pigs-can-be-vaccinated-with-millions-of-deadly-prions-via-mrna-clot-shots-unlabeled
    PREPAREFORCHANGE.NET
    PRION-CONTAMINATED PORK ALERT: All across the United States, pigs can be “vaccinated” with millions of deadly prions via mRNA clot shots – UNLABELED - Prepare For Change
    The “EVENT” is the moment of the “Compression Breakthrough” on earth. COBRA guides us to prepare for change, for the Event and disclosure.
    ·23 مشاهدة ·0 معاينة
  • https://rumble.com/v66563p-the-nwo-great-smart-meter-swindle-they-are-extreme-fire-hazards-with-high-e.html?utm_source=newsletter&utm_medium=email&utm_campaign=MaryTanasy
    https://rumble.com/v66563p-the-nwo-great-smart-meter-swindle-they-are-extreme-fire-hazards-with-high-e.html?utm_source=newsletter&utm_medium=email&utm_campaign=MaryTanasy
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  • اقرأ أكثر
    Good From Bad By Tzvi Freeman Eventually, Joseph told his brothers, “Although your intentions were to harm me, G-d’s intentions were for the good.” In a way we cannot possibly imagine, looking from Above, everything is good. Whatever evil we perceive in the world is subjective. Even the times we mess up and send our life story in a sharp downward spiral—even those stories are ultimately for the good. And, quite the contrary, the best things eventually come from our worst blunders. All it requires is that we learn our lesson, accept the blame, and resolve to do things right from now on. That done, all the wondrous good in this story of your life begins to break through the clouds. Likutei Sichot vol. 25, pg. 283.
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  • اقرأ أكثر
    When Jacob sensed that he was about to die, he sent for Joseph. Jacob instructed Joseph not to bury him in Egypt, fearing that the Egyptians might turn his grave into an object of worship since it was his blessing that had ended the years of famine. Instead, Jacob instructed Joseph to bury him in the family tomb in Hebron. Some time later, when Jacob became ill, Joseph took his two sons, Manasseh and Ephraim, to Jacob in order for them to receive his final blessing. Jacob surprised Joseph by informing him that he was making Joseph’s sons the heads of two separate tribes, on an equal footing with Jacob’s own sons. The Reward of Loyalty וַיֹּאמֶר . . . אֶל יוֹסֵף רְאֹה פָנֶיךָ לֹא פִלָּלְתִּי וְהִנֵּה הֶרְאָה אֹתִי אֱלֹקִים גַּם אֶת זַרְעֶךָ: (בראשית מח:יא) [Jacob] said to Joseph, “I dared not even hope to see your face, yet now G-d has even shown me your children.” Genesis 48:11 Jacob intimated why he considered Ephraim and Manasseh his own sons by referring to them as “your two sons who were born to you in Egypt before I came to you.” Even though Ephraim and Manasseh were born and raised in Egypt before Jacob’s arrival, they grew up true to their grandfather’s ideals. Therefore, Jacob considered them as loyal to him and his ideals as his own children.1 FOOTNOTES 1. Likutei Sichot, vol. 15, p. 435.
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  • اقرأ أكثر
    II KINGS CHAPTER 1 The Book of Kings is conventionally divided in printed Bibles into Parts I and II for the sake of convenience, but in handwritten parchment scrolls of Sepher Melakhim, it is all one continuous book. The division in the printed Bible at this point is relatively arbitrary since it happens to come near the middle of the book (and it actually comes in the middle of a parshah=paragraph of the Hebrew text). However, the subject matter at the beginning of II Kings is a direct continuation of the narrative at the end of I Kings telling how Ahab's son Ahaziyahu came to the throne of Israel and continued in exactly the path of his father and mother. "And Moab rebelled against Israel after the death of Ahab" (v 1). After their subjugation by King David, the Moabites had been a client state within the Israelite sphere of influence and paid Ahab 100,000 sheep annually in tribute (II Kings 3:4). When the Moabites rebelled, the new king literally FELL THROUGH THE FLOOR – i.e. through a thin wooden lattice-work screen that covered an aperture in the floor of his upper storey chamber (Metzudas David) through which one could presumably look down unseen at what was going on below. Apparently the king tripped over it and fell through – showing further how weak were the foundations of Ahab's dynasty! The king must have been seriously injured. True to form, he sent not to an Israelite prophet to find out his prognosis (he probably feared the answer he would receive) but to priests of the cult of ZVUV, the "fly" god of the Philistine city of Ekron. (Similarly, in recent generations many alienated Jews have been searching for spiritual meaning in every tradition except their own.) For an Israelite king to do such a thing was a serious affront to the honor of the God of Israel and His prophets, and this itself sealed the sick king's fate. In what was to be the last public mission of his ministry, Elijah the Prophet was sent to intercept the king's envoys and tell them to tell him he was going to die. When the king heard the news and asked his envoys to describe the man who told them this, they said he was "a man of much hair with a belt of leather girded around his loins" (v 8). The abundant hair alludes to the exalted heights of Elijah's perceptions of God (each SE'AR, "hair", is a SHA'AR, "gateway" of apprehension). His "girded loins" indicate his supreme moral purity and sanctity: the "leather" was said to have come from the ram of Isaac (Gen. 22:13). On hearing these signs, the king immediately knew the prophet's identity and sent a captain with a squadron of fifty soldiers to order him to come down from his mountain to the palace in Shomron. The captain brusquely ordered the prophet to go down, as if the honor due to his king was greater than the honor due to God's prophet. God Himself sent fire to burn up the captain and his fifty men in order to avenge the insult to the prophet, and lest the king should interpret this as a mere coincidence, He did the same to his second captain and squadron of fifty. Only the more respectful attitude of the third captain mollified Heaven sufficiently to send prophecy to Elijah to appear before the king and castigate him directly. For "Those who honor Me shall I honor, but those who despise Me shall be despised" (I Sam. 2:30). Now that the kings of Israel had gone astray, their moral authority was discredited, while God himself would vindicate the authority of His true prophets. With his fate sealed, Ahaziahu died, and, having no children, was succeeded by his brother Jehoram son of Ahab. This initiated a period in which the kings of Israel and Judah both had the same name, since Yehoshaphat king of Judah had also called his son Jehoram. CHAPTER 2 Elijah had already asked to be relieved of his ministry of zeal and fire (I Kings 19:4), and now he was taken up to heaven in a chariot of fire. The narrative of Elijah's ascent in our present chapter contains many teachings about the nature of prophecy. Elijah tried to persuade his disciple Elisha not to follow him, but Elisha knew prophetically that his master was to be taken from him (vv 3, 5) and refused to leave his side. The other prophets who came out to meet them also knew that Elijah was about to ascend to heaven (ibid.) – for the departure from earth of TZADDIK HADOR, the "righteous leader of the generation", was an event of the greatest significance even though ordinary mortals may have been quite unaware of it. Elijah's journey with Elisha took them to some of the key spiritual sites in the Land, including the first Israelite encampment after their original entry, Gilgal (also having the connotation of GILGUL, reincarnation) and Beth El, where Abraham and Jacob had prayed long before Jeraboam made his golden calves. The "sons" of the prophets who came out of Beth El and Jericho (vv 3, 5) were not necessarily their biological offspring but rather the students of the prophets, "and from here we learn that students are called children, and likewise it says, And you shall diligently teach them to your children (Deut. 6:7), and just as students are called children, so the teacher is called a father, as it says, And Elisha watched and he called, My father, my father… (II Kings 2:12; Sifrey Va-etchanan 6). The fact that there were bands of students of prophecy in Beth El and Jericho "teaches you that there was not a city in Israel that did not have prophets – and the reason why their prophecies were not recorded is because only those prophecies that were required by subsequent generations were written down while those that were not required by subsequent generations were not written down" (Yalkut Shimoni). The fact that the prophets of Jericho, speaking to Elisha about Elijah, called the latter "YOUR master" and not OURS indicates that they were as wise as Elijah (Tosefta to Sotah). Going in the reverse direction from the Israelites on their entry into the Land, Elijah went from Jericho to the River Jordan, which he split miraculously with his "mantle". "It would appear that Elijah had been informed through prophecy that he would be taken on the east bank of the Jordan – perhaps he was taken in the very place where Moses our Teacher was gathered in to the place of His glory, for the level of Elijah was very close to the level of Moses" (RaDaK on v 1). If the students of the prophets are their "sons", Elisha asked of Elijah as his parting gift to be given "a double portion of your spirit upon me", alluding to the "double portion" of the firstborn son (Deut. 21:17). We do indeed see in the ensuing narratives about Elisha that he performed double the miracles of Elijah. Everything that Elisha did, he did in the power of his master, and this power came into him precisely because he was present when Elijah ascended the chariot of fire drawn by horses of fire. RaDaK (on v 1) explains (on the level of PSHAT, the simple meaning of the text) that the "storm wind of Heaven" with which God raised Elijah (v 1) was an invisible RU'ACH which lifted the prophet up into the air taking him up through the will of God to the "sphere of fire" where all his garments except for his mantle were burned up and where his flesh and bones were consumed, while his spirit ascended to God who gave it. According to this explanation, the Chariot of Fire that appeared to Elisha came to teach him that with the ascent of Elijah the "chariot of Israel and its riders" had gone up from upon Israel. However, despite this literal interpretation of the text, RaDaK continues: "The opinion of the masses and the opinion of our sages is that God took him alive into the Garden of Eden together with his body just as Adam had been before his sin…" On the level of SOD (mystery) Rabbi Nachman teaches that while only the lower soul of the Tzaddik is revealed through his life and works in this world, the higher soul exists concurrently in the upper world. When the time comes for the Tzaddik to leave this world, his upper soul "descends" into this world in the form of the "chariot of fire", and because of the close bond between the upper and lower soul, the latter leaps out to join and reunite with the upper soul which then ascends back to the upper world. The descent of the upper soul is accompanied with an enormous revelation of wisdom and knowledge which the Tzaddik pours forth on his last day. Those of his students who are present at the time of his ascent receive a great share of this light because their souls have the same root as the Tzaddik. But whereas the Tzaddik's time has come to leave the world and he ascends, the students' time has not yet come and they therefore remain in this world but with the greater wisdom – the "double share" – they received from their master at the moment of his ascent, as in the case of Elisha (Likutey Moharan I, 66). Back again to the level of PSHAT, Elisha's rending of his garment on the departure of his teacher is the foundation of the law that any student must rend his garment in two and never repair it when he looses his outstanding Torah teacher, and the same applies to all the community on the death of the Head of the Sanhedrin (Rambam, Laws of Mourning 9:2). Having inherited his master's mantle, Elisha was now the leader of the generation, and the new spirit that had entered into him was immediately visible when he too used Elijah's mantle to split the Jordan and return to the Land of Israel. On seeing this, the other prophets immediately prostrated and submitted to his authority. Their asking Elisha to send out a search party to find Elijah (vv 16-17) after having previously prophesied that he was going to be taken away (vv 3, 5) was understood by the rabbis to indicate that from the moment Elijah ascended, holy spirit increasingly departed from the prophets and there was no longer much holy spirit in Israel (Rashi on v 16). Elisha also inherited the passionate zeal of Elijah, and while he miraculously healed the waters of Jericho for the prophets, he showed no compassion on the "small lads" who came out from Beth El mocking his "baldness" (they were complaining that he had left the land bald by taking away their livelihood since previously they earned money by importing water from elsewhere). The commentators teach that they were called NA'ARIM ("lads") because they were ME-NUAR-IM ("stripped bare") of Mitzvos! Elisha saw that these were souls that would never produce any good even in the generations to come and this was why he cursed them (Rashi on v 23; Sotah 46b). For "Those who honor Me shall I honor, but those who despise Me shall be despised" (I Sam. 2:30).
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  • اقرأ أكثر
    AND THE DWELLER OF THE LAND OF THE CANAANITE SAW. When Joseph went up with his brothers to bury Jacob, "they came to the threshing floor of Atad (= bramble)" (Gen. 50:10). According to Rashi, "It was surrounded by brambles. All the kings of Canaan and princes of Ishmael came to war, but when they saw the crown of Joseph hung on Jacob's ARON (= Ark), they all stood and hung their crowns and surrounded him with crowns from the threshing-floor which was surrounded by a fence of brambles. The kings and Canaan and princes of Ishmael were confounded by the ARON, the holy ark of Jacob, crowned with the crown of Joseph. According to tradition, this took place on during Chanukah-time. Jacob's HISTALKUS (ascent) was on 15th Tishri, the first night of Succos. The Egyptians wept for him seventy days, upon which Joseph and his brothers went up to Israel to bury him. The seventieth day after 15th of Tishri is 25th Kislev, the first day of Chanukah. The initial letters of the four Hebrew words in the verse "and the dweller of the land of the Canaanite saw" are the permutation of the name of HaShem that holds sway in the month of Kislev (see Kavanos of Rosh Chodesh Musaf prayers). There is an integral conceptual connection between Jacob's funeral procession and Chanukah, which is the time of the inauguration of the Temple. Jacob's twelve sons, the holy House of Israel, under the leadership of Joseph the Tzaddik, were taking Jacob -- the archetypal House-Builder -- to his final, eternal house and home in the Cave of Machpelah, the resting place of Adam and Eve as well as the patriarchs and matriarchs. The funeral procession was a "rehearsal" for the formation in which the twelve tribes would would bring the Ark of the Covenant up from the wilderness and into the Holy Land. This is paradigmatic of the building of the Holy Temple, the House of G-d on the spot where Jacob had his dream of the ladder: "This is none other than the House of G-d and this is the Gate of Heaven" (Gen. 28:17). That place is alluded to in the opening word of the Torah, BEREISHIS, the letters of which, when re-arranged, spell out BAYIS ROSH, the House that is Head (=Tefilin shel Rosh). It was to that place that Joseph promised his brothers that they would return from Egypt: "G-d will surely redeem you and bring you up from this land to the Land which He swore to Abraham, to Isaac and to Jacob" (Gen. 50:24). CHAZAK! CHAZAK! VE-NIS-CHAZEK! "Be strong! Be strong -- and we will be strong!"
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  • اقرأ أكثر
    JACOB'S BLESSINGS Jacob's death-bed blessings to his sons contain some of the most beautiful flights of Biblical poetry. It is noteworthy that Onkelos, author of the best-known Aramaic Targum (= "translation") of the Five Books of Moses, departs here from his usual practice of giving the simplest, clearest PSHAT (= "simple meaning") of the Biblical text except where DRUSH, Midrash, "searching out" beneath the surface is absolutely indispensable. However here, as in the case of some other highly poetic passages (the Song at the Sea, Bilaam's blessings, the Song of Moses -- HA-AZINU -- and his final blessings), Onkelos felt obliged to introduce MIDRASH into his Targum in order to bring out the essential meaning of the text, which contains allusions to all historical periods and especially the time of Mashiach. Thus it is Onkelos who informs us that SHILOH (Gen. 49:10) is Mashiach. The Tribes are compared to various animals. Judah is a lion, Issachar is a wide-boned donkey, Dan is a serpent, Naftali a gracious hind, Benjamin a preying fox. In the case of Jacob's children, the animal qualities are elevated in order to destroy the wicked and give the victory to G-d. Thus Onkelos translates Gen. 49:14-15 as: "Yissachar will be wealthy in possessions and his inheritance is between the boundaries. And he saw that his share is good and that the land produces fruits. And he conquered the territories of the nations and destroyed their inhabitants and those who remain of them will serve him and pay him taxes." Onkelos translates the blessing of Benjamin (v. 49:27: "Benjamin is a preying fox, in the morning he devours the prey, in the evening he divides the prey") as: "In the land of Benjamin the Shechinah will dwell (= TISHREI) and in his inheritance the Holy Temple will be built, in the morning and in the afternoon the priests will offer sacrifices and in the evening they will divide the rest of their portions from the other offerings". Onkelos himself was a GER TZEDEK ("righteous convert"). He was the son of the sister of the Roman Emperor Titus." It is said that before Onkelos converted, he raised the spirits of Titus, Balaam, and Yeshu from hell in order to find out the truth. All three confirmed that the nation of Israel is held in the highest repute in the world to come (Gittin 56b, 57a). Onkelos learned Torah from Rabbi Eliezer ben Hyrcanus ("Rabbi Eliezer the Great") and Rabbi Yehoshua, who were outstanding students of Rabban Yochanan ben Zakkai and were also the teacher-partners of Rabbi Akiva. Onkelos' Targum is the first and most authoritative "commentary" on the Torah.
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