[youtube url=”https:\/\/www.youtube.com\/watch?v=NPJdCRu-kn4&feature=youtu.be”]<\/p>\n
In this week\u2019s reading from Parashat Miketz (Shemot \/ Genesis 41:1-44:17<\/span><\/em>) Pharaoh has two dreams that speak of a future time of both prosperity and drought (41:1-13<\/span><\/em>).\u00a0 Pharaoh calls for Joseph and asks him to interpret his dreams.\u00a0 Joseph says that only God can give an answer of Shalom (\u05e9\u05c1\u05b0\u05dc\u05d5\u05b9\u05dd, peace) and then he gives Pharaoh the interpretation from the Lord (41:16-38<\/span><\/em>).\u00a0 Seeing that the Spirit of the Lord God was with Joseph, Pharaoh places all the power of Egypt into his hands (41:39-46<\/span><\/em>).\u00a0 The seven years of plenty come and Joseph stores away the grain (41:46-53<\/span><\/em>) the seven years of famine comes and everyone buys food from Joseph (41:54-42:6<\/span><\/em>) including his brothers.\u00a0 The Scriptures say that Joseph recognizes his brothers and tests them, accuses them of being spies (42:7-15<\/span><\/em>) and places some of them in jail for 3 days.\u00a0 This week\u2019s Parashah ends with the brothers returning to Egypt with Benjamin their brother.\u00a0 Joseph acts as a deceiver and tricks his brothers placing his silver cup in Benjamin\u2019s sack of grain (44:1-17<\/span><\/em>) and accuses them of being thieves and spies.\u00a0 Why do you think Joseph is acting as the accuser against his brothers within the context of this week\u2019s and last week\u2019s Torah Portions?<\/p>\n \u05e1\u05e4\u05e8 \u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05e4\u05e8\u05e7 \u05de\u05d1<\/strong> Bereshit \/ Genesis 42:6-11<\/span><\/em><\/strong> Reading through the narrative in the story of Joseph from Parshiot Vayeshev and Miketz, the Lord had a plan for Joseph\u2019s life, which was to save many lives from the famine of the land.\u00a0 In Parashat Miketz, Joseph, after many years, finally sees his brothers, and the question is \u201cwhy does he choose to conceal his identity upon seeing his brothers?\u201d<\/span><\/em> And, \u201cWhy does he accuse them of being spies?\u201d<\/span><\/em>\u00a0 In Joseph\u2019s dealings with his brothers, he appears to function as an adversary against his brothers.\u00a0 The Scriptures do not call Joseph an adversary explicitly, however we get the general connotation of \u201cadversary\u201d<\/span><\/em> being implied by Joseph\u2019s actions against his brothers.<\/p>\n Thinking on the topic of Joseph behaving as an adversary against his brothers, this draws to think about the Hebrew word Satan (\u05d4\u05b7\u05e9\u05bc\u05c2\u05b8\u05d8\u05b8\u05df) and the concept of the Evil Tempter.\u00a0 Searching for the word \u201cSatan\u201d<\/span><\/em> (\u05e9\u05d8\u05df) and \u201cHaSatan\u201d<\/span><\/em> (\u05d4\u05e9\u05d8\u05df) in the Tanach produces 5 and 16 search results, respectively.\u00a0 The term used in the MT for the adversary (Satan) has been applied to the enemy (1 Kings 5:18, 11:14, 23, 25<\/span><\/em>), is used to describe a traitor in battle (1 Samuel 29:4<\/span><\/em>), to an accuser before a judgment seat (Tehillim \/ Psalms 59:6<\/span><\/em>), and an opponent (2 Samuel 19:22-23<\/span><\/em>).\u00a0 The word also denotes an antagonist who places an obstacle in the way (Bamidbar \/ Numbers 22:32<\/span><\/em>), in the example of the Angel of the Lord and Bilam.\u00a0 The idea is that based upon the Torah and the prophets, the concept of Satan being a distinct being who is opposed to the Lord God in heaven was not yet known (www.jewishencyclopedia.com<\/span><\/span>).\u00a0 However, in the book of Job, we do find the concept of Satan as a distinct being who gathered together with other celestial beings or \u201csons of God,\u201d<\/span><\/em> before the Lord.\u00a0 The idea that Satan is a distinct being is derived from the answer and response taking place from the inquiry of God asking where he (Satan) had come from, he responds saying, \u201cFrom going to and fro in the earth, and from walking up and down in it\u201d<\/span><\/em> (Job 1:7<\/span><\/em>)\u00a0 Based on the biblical narrative, the question, response, and dialogue that follows appears to characterize Satan as a member of the divine council (e.g. the deep council, see Parashat Vayeshev<\/em>) that watches over humanities activities.\u00a0 Satan however has an evil purpose of searching out man\u2019s sins and appearing before the Lord as man\u2019s accuser and seeks to test man through physical suffering to determine his resolve in his faith and trust in the Lord God Almighty.\u00a0 These things are all for the purpose of the destruction of the man of faith.\u00a0 Based upon the book of Job, Satan has no power however to independently act against God\u2019s children, he requires permission before he can act.<\/p>\n The rabbis in Midrash Rabbah Bereshit, Parashat 89, Part 1<\/span><\/em> (\u05de\u05d3\u05e8\u05e9 \u05e8\u05d1\u05d4 \u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05e4\u05e8\u05e9\u05d4 \u05e4\u05d8 \u05e1\u05d9\u05de\u05df \u05d0) speak of an Evil Tempter who exists and is able to cause trouble for mankind.<\/p>\n Midrash Rabbah Bereshit, Parashat 89, Part 1<\/span><\/em><\/strong> \u05de\u05d3\u05e8\u05e9 \u05e8\u05d1\u05d4 \u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05e4\u05e8\u05e9\u05d4 \u05e4\u05d8 \u05e1\u05d9\u05de\u05df \u05d0<\/strong> Midrash Rabbah Bereshit, Parashat 89, Part 1 states that the Lord is the one who sets the appointed times for all things.\u00a0 The example they give is from Joseph\u2019s life and the written text that says \u201cAnd it came to pass at the end of two full years\u201d<\/span><\/em> (Bereshit \/ Genesis 41:1<\/span><\/em>) commenting how the Lord sets an end to darkness and He is the one who establishes the period of time for certain events (e.g. the world to spend in darkness).\u00a0 A parallel is then drawn to \u201cdarkness\u201d<\/span><\/em> and the \u201cEvil Tempter<\/span><\/em>\u201d (\u05d9\u05e6\u05e8 \u05d4\u05e8\u05e2).\u00a0 Notice how the Evil Tempter is described as the Tetzer Hara (\u05d9\u05e6\u05e8 \u05d4\u05e8\u05e2), the evil inclination according to the Midrash.\u00a0 The context of the Evil Tempter is to the book of Job indicated by the reference to Job (\u05e9\u05dd \u05d0\u05d9\u05d5\u05d1 \u05db\u05f4\u05d7) in the midrash, and the way in which the midrash is written saying, \u05e9\u05db\u05dc \u05d6\u05de\u05df \u05e9\u05d9\u05e6\u05e8 \u05d4\u05e8\u05e2 \u05d1\u05e2\u05d5\u05dc\u05dd \u201cas long as the Evil Tempter exists in the world,\u201d<\/span><\/em> and \u05e0\u05e2\u05e7\u05e8 \u05d9\u05e6\u05e8 \u05d4\u05e8\u05e2 \u05de\u05df \u05d4\u05e2\u05d5\u05dc\u05dd \u201cto emasculate or castrate, the Evil Tempter from the world,\u201d<\/span><\/em> suggests that the Yetzer Hara (Evil Tempter) is taking on a personification, as we read in the book of Job, Satan an adversary of mankind and of God.\u00a0 The rabbis continue saying that this Evil Tempter exists in the world, thick darkness and the shadow of death are in the world, and when the Evil tempter is removed, both the darkness and the shadow of death will also be removed.\u00a0 The Lord is the one who establishes and sets the times for this to occur.\u00a0 These things are paralleled to Pharaoh\u2019s dream and the appointed time for the things he dreamed that were about to transpire (come to pass).\u00a0 The way the midrash is written, we get the imagery that the Evil Tempter acts independently to accuse but must get the permission of God to move against the righteous.\u00a0 The question is however, \u201cdo demons tempt?\u201d<\/span><\/em> and \u201cDoes Satan tempt man?\u201d<\/em><\/span><\/p>\n In the Apostolic Writings, the concept of the Evil Tempter reached full development in the manner in which Yeshua interacted with demons, casting them out and saving the person who was afflicted by the power of the Evil One.\u00a0 The Evil One, or Satan, according the Scriptures bears many names, for example, he is called \u201cSatan\u201d<\/span><\/em> (Matthew 4:10, Mark 1:30, 4:15, Luke 10:18<\/span><\/em>), \u201cdevil\u201d<\/span><\/em> (Matthew 4:1<\/span><\/em>), \u201cadversary\u201d<\/span> (1 Peter 5:8, \u1f00\u03bd\u03c4\u03af\u03b4\u03b9\u03ba\u03bf\u03c2, 1 Timothy 5:14, \u1f00\u03bd\u03c4\u03b9\u03ba\u03b5\u03af\u03bc\u03b5\u03bd\u03bf\u03c2<\/span><\/em>), \u201cenemy\u201d<\/span><\/em> (Matthew 13:39<\/span><\/em>), \u201caccuser\u201d<\/span><\/em> (Revelation 12:10<\/span><\/em>), \u201cold serpent\u201d<\/span><\/em> (Revelation 20:2<\/span><\/em>), \u201cgreat dragon\u201d<\/span><\/em> (Revelation 12:9<\/span><\/em>), and \u201cBeelzebub\u201d<\/span><\/em> (Matthew 10:25 and 12:24<\/span><\/em>).\u00a0 The fall of the Evil One is mentioned in Luke 10:18, John 12:31, 2 Corinthians 6:16, and Revelation 12:9<\/span><\/em>. He is the author of all evil (Luke 10:19, Acts 5:3, 2 Corinthians 11:3; Ephesians 2:2<\/span><\/em>), who beguiled Eve (2 Corinthians 11:3, Revelation 12:9<\/span><\/em>), and who brought death into the world (Hebrews 2:13<\/span><\/em>).\u00a0 Based upon these Scripture references, the concept of the personage of the Evil One (Satan) or a chief demon, who diametrically is apposed to the Lord God in heaven, is fully developed in the Apostolic Writings.<\/p>\n On the other hand, Satan and his host are mentioned comparatively seldom in the Talmud and Midrash.\u00a0 Though Satan is infrequently mentioned in the rabbinic literature, the material on this subject is not without importance.\u00a0 In the older or tannaitic literature the name of Satan is met with but rarely. Also, in Pirki Avot 4:11<\/span><\/em>, sin itself, and not Satan, is the accuser (http:\/\/www.sefaria.org\/Pirkei_Avot.4<\/span><\/span>).<\/p>\n Pirki Avot 4:11<\/span><\/em><\/strong> \u05e8\u05d1\u05d9 \u05d0\u05dc\u05d9\u05e2\u05d6\u05e8 \u05d1\u05df \u05d9\u05e2\u05e7\u05d1 \u05d0\u05d5\u05de\u05e8, \u05d4\u05e2\u05d5\u05e9\u05d4 \u05de\u05e6\u05d5\u05d4 \u05d0\u05d7\u05ea, \u05e7\u05d5\u05e0\u05d4 \u05dc\u05d5 \u05e4\u05e8\u05e7\u05dc\u05d9\u05d8 \u05d0\u05d7\u05d3.\u05d5\u05d4\u05e2\u05d5\u05d1\u05e8 \u05e2\u05d1\u05e8\u05d4 \u05d0\u05d7\u05ea, \u05e7\u05d5\u05e0\u05d4 \u05dc\u05d5 \u05e7\u05d8\u05d9\u05d2\u05d5\u05e8 \u05d0\u05d7\u05d3.\u05ea\u05e9\u05d5\u05d1\u05d4 \u05d5\u05de\u05e2\u05e9\u05d9\u05dd \u05d8\u05d5\u05d1\u05d9\u05dd , \u05db\u05ea\u05e8\u05d9\u05e1 \u05d1\u05e4\u05e0\u05d9 \u05d4\u05e4\u05e8\u05e2\u05e0\u05d5\u05ea .\u05e8\u05d1\u05d9 \u05d9\u05d5\u05d7\u05e0\u05df \u05d4\u05e1\u05e0\u05d3\u05dc\u05e8 \u05d0\u05d5\u05de\u05e8, \u05db\u05dc \u05db\u05e0\u05e1\u05d9\u05d4 \u05e9\u05d4\u05d9\u05d0 \u05dc\u05e9\u05dd \u05e9\u05de\u05d9\u05dd, \u05e1\u05d5\u05e4\u05d4 \u05dc\u05d4\u05ea\u05e7\u05d9\u05dd .\u05d5\u05e9\u05d0\u05d9\u05e0\u05d4 \u05dc\u05e9\u05dd \u05e9\u05de\u05d9\u05dd , \u05d0\u05d9\u05df \u05e1\u05d5\u05e4\u05d4 \u05dc\u05d4\u05ea\u05e7\u05d9\u05dd.<\/p><\/blockquote>\n The term \u03ba\u03b1\u03c4\u03ae\u03b3\u03c9\u03c1 becoming a standing epithet of Satan in the New Testament, and is also applied to him by the later Talmudic teachers.\u00a0 In Talmud Bavli, Tosefta Shabbat 17:3<\/span><\/em> (18:3<\/span><\/em>) it is stated that the angels of Satan accompany the blasphemer on his way, according to Tehillim \/ Psalms 65:6<\/span><\/em>, while a comparison of Midrash Rabbah Bereshit, Parashat 33, part 7<\/span><\/em> with Sifre Bamidbar 25:1<\/span><\/em> shows how reference to Satan was introduced by the Amoraim into tannaitic sayings and in like manner \u201cSatan\u201d<\/span><\/em> is substituted for \u201cangel\u201d<\/span><\/em> in the Talmud Bavli Nedarim 32a<\/span><\/em>.\u00a0 In addition to this, the Angelology of the Talmud, shows that according to the older view (until about 200 C.E.), punishment was inflicted by angels.\u00a0 This may be the foundation stones for Judaism\u2019s later incorporation of Satan being the one who inflicts punishment.\u00a0 For example, the Jerusalem Talmud, completed about 400 CE, is more reticent in its written form and its written form occurs in the same time frame as the Apostolic Writings.\u00a0 Midrash Rabbah Bereshit, Parashat 19<\/span><\/em> describes Satan as a mighty prince of angels in heaven.\u00a0 Like the angels, he flies through the air (Midrash Rabba Bereshit, Parashat 19<\/span><\/em>), and can assume any form, as of a bird (Talmud Bavli Sanhedrin 107a<\/span><\/em>), a stag \/ horse (Talmud Bavli Sanhedrin 95a<\/span><\/em>), a woman (Talmud Bavlie Kidushin 81a<\/span><\/em>), a beggar (Talmud Bavli Kidushin 81a<\/span><\/em>), he is said to skip (Talmud Bavli Pesachim 112b, and Megillah 11b<\/span><\/em>), in allusion to his appearance in the form of a goat (e.g. the goat-demons mentioned in the Torah, Vayikra \/ Leviticus 17:7<\/span><\/em>).<\/p>\n Based upon this week\u2019s Torah portion, Joseph\u2019s dealings with his brothers, he appears to function as an adversary against his brothers.\u00a0 It is important to note that Joseph did not act to \u201ctempt\u201d<\/span><\/em> his brothers, he simply functioned as an accuser.\u00a0 In a similar manner, we do not read in the Scriptures that Satan or his demons tempt any man.\u00a0 They function to deceive, to bind someone up in bondage, and to destroy.\u00a0 This seems to be what is implied by James in his epistle regarding being tempted of God, he said in James 1:14 But each one is tempted when he is carried away and enticed by his own lust. (NASB)<\/span><\/em>\u00a0 A man is drawn to sin by his own lusts.\u00a0 This draws us back to the concept of the Evil Tempter is described as the Tetzer Hara (\u05d9\u05e6\u05e8 \u05d4\u05e8\u05e2), the evil inclination in the midrash.\u00a0 Satan is the incarnation of all evil, his thoughts and activities are devoted to the destruction of man.\u00a0 The impulse to evil, Tetzer Hara (\u05d9\u05e6\u05e8 \u05d4\u05e8\u05e2), is different from Satan even though the midrash provides a sort of personality to the evil inclination.\u00a0 The Evil One has the capacity to lead astray, but it is our choice to choose to sin by our being drawn away into temptation due to the lusts of the flesh.\u00a0 The wonderful point of the Torah portion for this week is that God has provided a means for deliverance and salvation, and a means to escape from the clutches of the Evil One.\u00a0 The Lord has given us the power and authority to overcome the Evil One in the Name of Yeshua the Messiah.\u00a0 We have also been given the power to overcome sin (the Evil Tempter), to overcome the evil inclination by the transforming of ourselves to the new man and the indwelling of God\u2019s Holy Spirit.\u00a0 The Lord wants victory for our lives, and He has provided victory over sin and the demonic forces that are at work in this world.\u00a0 In Yeshua the Messiah, we have all of the promises of God, who has saved us and is able to deliver us from all situations.\u00a0 Praise the Lord and Halleluia! BTT_Parashat Miketz-2014<\/a> <\/p>\n","protected":false},"excerpt":{"rendered":" [youtube url=”https:\/\/www.youtube.com\/watch?v=NPJdCRu-kn4&feature=youtu.be”] In this week\u2019s reading from Parashat Miketz (Shemot \/ Genesis 41:1-44:17) Pharaoh has two dreams that speak of a future time of both prosperity and drought (41:1-13).\u00a0 Pharaoh calls for Joseph and asks him to interpret his dreams.\u00a0 Joseph says that only God can give an answer of Shalom (\u05e9\u05c1\u05b0\u05dc\u05d5\u05b9\u05dd, peace) and then […]<\/p>\n","protected":false},"author":2,"featured_media":3517,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[16],"tags":[],"class_list":{"0":"post-3512","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-bits-of-torah-truth"},"_links":{"self":[{"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/posts\/3512","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/comments?post=3512"}],"version-history":[{"count":0,"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/posts\/3512\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/media\/3517"}],"wp:attachment":[{"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/media?parent=3512"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/categories?post=3512"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/tags?post=3512"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n
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\n 42:6 Now Joseph was the ruler over the land; he was the one who sold to all the people of the land. And Joseph\u2019s brothers came and bowed down to him with their faces to the ground. 42:7 When Joseph saw his brothers he recognized them, but he disguised himself to them and spoke to them harshly. And he said to them, \u2018Where have you come from?\u2019 And they said, \u2018From the land of Canaan, to buy food.\u2019 42:8 But Joseph had recognized his brothers, although they did not recognize him. 42:9 Joseph remembered the dreams which he had about them, and said to them, \u2018You are spies; you have come to look at the undefended parts of our land.\u2019 42:10 Then they said to him, \u2018No, my lord, but your servants have come to buy food. 42:11 \u2018We are all sons of one man; we are honest men, your servants are not spies.\u2019 (NASB)<\/span><\/em><\/p><\/blockquote>\n
\n And it came to pass at the end of the two full years, etc (Bereshit \/ Genesis 41:1). It is written, He sets an end to darkness, etc (Job 28:3), a definite period was set for the world to spend in darkness.\u00a0 What is the proof?\u00a0 He sets an end to darkness… the stones of thick darkness and the shadow of death.\u00a0 For as long as the Evil Tempter exists in the world, thick darkness and the shadow of death are in the world; when the Evil Tempter will be uprooted from the world, thick darkness and the shadow of death will pass away from the world.\u00a0 Another interpretation of, He sets an end to darkness, a definite number of years was fixed for Joseph to spend in prison.\u00a0 When the appointed time came, Pharaoh dreamed a dream, thus, And it came to pass at the end of two full years, etc.<\/span><\/em><\/p>\n
\n\u05d0 \u05d5\u05d9\u05d4\u05d9 \u05de\u05e7\u05e5 \u05e9\u05e0\u05ea\u05d9\u05dd \u05d9\u05de\u05d9\u05dd, (\u05d0\u05d9\u05d5\u05d1 \u05db\u05d7) \u05e7\u05e5 \u05e9\u05dd \u05dc\u05d7\u05e9\u05da, \u05d6\u05de\u05df \u05e0\u05ea\u05df \u05dc\u05e2\u05d5\u05dc\u05dd \u05db\u05de\u05d4 \u05e9\u05e0\u05d9\u05dd \u05d9\u05e2\u05e9\u05d4 \u05d1\u05d0\u05e4\u05d9\u05dc\u05d4, \u05d5\u05de\u05d0\u05d9 \u05d8\u05e2\u05dd \u05e7\u05e5 \u05e9\u05dd \u05dc\u05d7\u05d5\u05e9\u05da \u05e9\u05db\u05dc \u05d6\u05de\u05df \u05e9\u05d9\u05e6\u05e8 \u05d4\u05e8\u05e2 \u05d1\u05e2\u05d5\u05dc\u05dd \u05d0\u05d5\u05e4\u05dc \u05d5\u05e6\u05dc\u05de\u05d5\u05ea \u05d1\u05e2\u05d5\u05dc\u05dd, \u05d3\u05db\u05ea\u05d9\u05d1 (\u05e9\u05dd \u05d0\u05d9\u05d5\u05d1 \u05db\u05f4\u05d7) \u05d0\u05d1\u05df \u05d0\u05d5\u05e4\u05dc \u05d5\u05e6\u05dc\u05de\u05d5\u05ea, \u05e0\u05e2\u05e7\u05e8 \u05d9\u05e6\u05e8 \u05d4\u05e8\u05e2 \u05de\u05df \u05d4\u05e2\u05d5\u05dc\u05dd \u05d0\u05d9\u05df \u05d0\u05d5\u05e4\u05dc \u05d5\u05e6\u05dc\u05de\u05d5\u05ea \u05d1\u05e2\u05d5\u05dc\u05dd, \u05d3\u05d1\u05e8 \u05d0\u05d7\u05e8 \u05e7\u05e5 \u05e9\u05dd \u05dc\u05d7\u05e9\u05da, \u05d6\u05de\u05df \u05e0\u05ea\u05df \u05dc\u05d9\u05d5\u05e1\u05e3 \u05db\u05de\u05d4 \u05e9\u05e0\u05d9\u05dd \u05d9\u05e2\u05e9\u05d4 \u05d1\u05d0\u05e4\u05d9\u05dc\u05d4 \u05d1\u05d1\u05d9\u05ea \u05d4\u05d0\u05e1\u05d5\u05e8\u05d9\u05dd, \u05db\u05d9\u05d5\u05df \u05e9\u05d4\u05d2\u05d9\u05e2 \u05d4\u05e7\u05e5 \u05d7\u05dc\u05dd \u05e4\u05e8\u05e2\u05d4 \u05d7\u05dc\u05d5\u05dd.<\/p>\n<\/blockquote>\n
\n Rabbi Eliezer son of Yaakov said: One who does a single good deed acquires a single defender. One who does a single sin acquires a single prosecutor. Repentance and good deeds are a shield against punishment. Rabbi Yochanan the shoemaker said: Every gathering that is for the sake of Heaven will endure. And every gathering that isn\u2019t for the sake of Heven will not endure, in the end.<\/span><\/em><\/p>\n