Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

 

 

Candle Lighting and Habdalah Times: https://www.chabad.org/calendar/candlelighting.htm

 

Roll of Honor:

This Commentary comes out weekly and on the festivals thanks to the great generosity of:

 

His Eminence Rabbi Dr. Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

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For their regular and sacrificial giving, providing the best oil for the lamps, we pray that GOD’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

 

Also, a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

 

Blessings Before Torah Study

 

Blessed are You, Ha-Shem our GOD, King of the universe, Who has sanctified us through Your commandments, and commanded us to actively study Torah. Amen!

 

Please Ha-Shem, our GOD, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and our offspring's offspring, and all the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your delight. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!

 

Blessed are You, Ha-Shem our GOD, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!

 

Ha-Shem spoke to Moses, explaining a Commandment. "Speak to Aaron and his sons, and teach them the following Commandment: This is how you should bless the Children of Israel. Say to the Children of Israel:

 

May Ha-Shem bless you and keep watch over you; - Amen!

May Ha-Shem make His Presence enlighten you, and may He be kind to you; - Amen!

May Ha-Shem bestow favor on you and grant you peace. – Amen!

 

This way, the priests will link My Name with the Israelites, and I will bless them."

 

These are the Laws for which the Torah did not mandate specific amounts: How much growing produce must be left in the corner of the field for the poor; how much of the first fruits must be offered at the Holy Temple; how much one must bring as an offering when one visits the Holy Temple three times a year; how much one must do when performing acts of kindness; and there is no maximum amount of Torah that a person must study.

 

These are the Laws whose benefits a person can often enjoy even in this world, even though the primary reward is in the Next World: They are: Honoring one's father and mother; doing acts of kindness; early attendance at the place of Torah study -- morning and night; showing hospitality to guests; visiting the sick; providing for the financial needs of a bride; escorting the dead; being very engrossed in prayer; bringing peace between two people, and between husband and wife; but the study of Torah is as great as all of them together. Amen!

 

A Prayer for Israel

 

Our Father in Heaven, Rock, and Redeemer of Israel, bless the State of Israel, the first manifestation of the approach of our redemption. Shield it with Your lovingkindness, envelop it in Your peace, and bestow Your light and truth upon its leaders, ministers, and advisors, and grace them with Your good counsel. Strengthen the hands of those who defend our holy land, grant them deliverance, and adorn them in a mantle of victory. Ordain peace in the land and grant its inhabitants eternal happiness.

 

Lead them, swiftly and upright, to Your city Zion and to Jerusalem, the abode of Your Name, as is written in the Torah of Your servant Moses: “Even if your outcasts are at the ends of the world, from there the Lord your God will gather you, from there He will fetch you. And the Lord your God will bring you to the land that your fathers possessed, and you shall possess it, and He will make you more prosperous and more numerous than your fathers.” Draw our hearts together to revere and venerate Your name and to observe all the precepts of Your Torah, and send us quickly the Messiah son of David, agent of Your vindication, to redeem those who await Your deliverance.

 

Shabbat: Adar 11, 5786

Shabbat: “Zachor” - “Remember”

 

 

Contents of the Torah Seder

 

·        Generosity to the Landless – Deut. 24:19-23

·        Against Excessive Punishment – Deut. 25:1-3

·        Kindness to Animals – Deut. 25:4

·        Levirate Marriage – Deut. 25:5-10

·        Flagrant Immodesty – Deut. 25:11-12

·        Honest Weights and Measures – Deut. 25:13-16

·        Remembering Amalek – Deut. 25:17-19

 

Reading Assignment:

 

 

 

JPS & Targum Pseudo Jonathan for: Debarim (Deuteronomy) 24:19 – 25:19

 

 

Rashi’s Commentary on Debarim (Deuteronomy) 24:19 – 25:19

 

19 and forget a sheaf but not a stack. [That is, if someone forgot a stack of grain, he may go back to retrieve it.] (Sifrei 24:149). Hence, [our Rabbis] said: (Pe’ah 6:6) A sheaf containing two seah, which someone forgot, is not considered שִׁכְחָה [that is, the harvester is permitted to go back and retrieve it].

 

[When you reap your harvest in your field and forget a sheaf] in the field [Why the repetition of the word "field"? This comes] to include שִׁכְחָה of standing grain, part of which the harvester had forgotten to reap, [not only bound up sheaves standing in the field]. - [Sifrei 24:149]

 

you shall not go back to take it From here, [our Rabbis] said: Whatever is behind him is considered שִׁכְחָה , “forgotten” [and may not be retrieved]. Whatever is in front of him, is not considered “forgotten” [and may still be retrieved], since it does not come under the law of “you shall not go back to take.” - [Pe’ah 6:4]

 

so that [the Lord, your God,] will bless you Although [the forgotten sheaf came into his hand without intention [of the owner]. How much more so [will one be blessed] if he did it deliberately! Hence, you must say that if someone dropped a sela, and a poor man found it and was sustained by it, then he [who lost the coin] will be blessed on its account. - [Sifrei 24:149]

 

20 you shall not de-glorify it [by picking all its fruit] after you Heb. לֹא־תְפַאֵר, [This word is derived from פְּאֵר or תִּפְאֶרֶת , “glory.” The “glory” of an olive-tree is its fruit. Thus, the meaning is: “You shall not take its glory” (תִּפְאֶרֶת) from it. [I.e., do not remove all its fruit.] Hence, [our Rabbis derive that [in addition to the harvest of grain and produce, in fruit-bearing trees also], one must leave behind פֵּאָה , [fruits at the end of the olive harvest]. - [Chul. 131b]

 

after you This refers to שִׁכְחָה, forgotten fruit [in the case of a fruit-bearing tree, that one must leave the forgotten fruit for the poor to collect]. - [Chul. 131b]

 

21 [When you pick the grapes of your vineyard,] you shall not glean i.e., if you find עוֹלְלוֹת, small clusters therein, you shall not take them. Now what constitutes עוֹלְלוֹת [thus necessitating them to be left for the poor]? Any cluster of grapes which has neither a כָּתֵף , “shoulder” or a נָטֵף, “drippings.” But if it has either one of them, it belongs to the householder. - [Pe’ah 7:4] I saw in the Talmud Yerushalmi (Pe’ah 7:3): “What is a כָּתֵף , shoulder?” It is [a cluster of grapes] in which the sprigs of grapes pile one on top of the other [at the top of the cluster, together taking on the shape of a shoulder. And what is] a נָטֵף, “drippings?” These are the grapes suspended from the central stalk [of the cluster, as though dripping down].

 

Chapter 25

 

1 If there is a quarrel they will eventually go to court. We learn from this, that peace cannot result from quarrel. [Just think,] what caused Lot to leave the righteous man [Abraham] (Gen. 13:7-12)? Clearly, it was quarrel. - [Sifrei 25:152]

 

and condemn the guilty one [Since the next verse continues, "the judge shall... flog him,"] one might think that all those convicted by the court must be flogged. Therefore, Scripture teaches us, “and it shall be, if the guilty one has incurred [the penalty] of lashes...” (verse 2). [From here, we see that] sometimes [a convicted party] is given lashes, and sometimes he is not. Who receives lashes is derived from the context, as follows: [Some negative commandments are mitigated by positive commandments which relate to the same matter, for example, the law of sending away the mother bird (Deut. 22:6-7). Scripture (22:6) states the negative commandment: “you shall not take the mother upon the young,” and immediately, Scripture (22:7) continues to state the positive commandment of: “You shall send away the mother.” Here, the negative commandment is mitigated by the positive commandment. How so? If someone transgressed the negative commandment and took the mother bird from upon her young, he may clear himself of the punishment he has just incurred, by fulfilling the positive commandment of sending the mother bird away from the nest. This is an example of “a negative commandment mitigated by a positive commandment.” (see Mishnah Mak. 17a) Now, in our context, immediately after describing the procedure of flogging in court, the next verse (4) continues with the negative commandment of:] “You shall not muzzle an ox when it is threshing [the grain],” a negative commandment which is not mitigated by a positive one. [Therefore, from the very context of these verses, we learn that only for transgressing a “negative commandment which is not mitigated by a positive commandment,” is one punished by lashes.] - [see Mak. 13b]

 

2 the judge shall make him lean over This teaches [us] that they [the judges] do not flog [the guilty party while [the latter is] standing or sitting, but, [when he is] leaning over. - [Mak. 22b]

 

[The judge shall... flog him] in front of him, commensurate with his crime Heb., כְּדֵי רִשְׁעָתוֹ [singular—meaning one punishment before him -] and behind him twice that number. From here they [the Rabbis] said: “They must give him two thirds [of his lashes] behind him [i.e., on his back], and one third in front of him [i.e., on his chest]” (Mak. 22b)

 

in number Heb. בְּמִסְפָּר, but it is not vowelized בַּמִּסְפָּר, in the number. This teaches us that the word בְּמִסְפָּר is in the construct state, [qualifying the word following it which is the first word of the next verse, namely, אַרְבָּעִים ], to read: בְּמִסְפָּר אַרְבָּעִים , that is, “[and flog him...] the number of forty,” but not quite a full quota of forty, but the number that leads up to the full total of forty, i.e., “forty-minus-one.”- [Mak. 22b]

 

3 He... shall not exceed From here, we derive the admonition that one may not strike his fellow man. - [Keth. 33a, San. 85a]

 

and your brother will be degraded All day [that is, throughout the entire procedure], Scripture calls him רָשָׁע, “wicked,” but, once he has been flogged, behold, he is “your brother.”- [Sifrei 25:153]

 

4 You shall not muzzle an ox Scripture is speaking here in terms of what usually occurs [i.e., one usually uses an ox for threshing grain]. However, the law applies equally to any species of domestic animal, non-domesticated animal, or bird, and in any area of work in the process of preparing food. If so, why does Scripture specify an ox? To exclude man [from this law. That is, if it is a human who is performing the work, his employer is permitted to “muzzle” him, that is, to prevent the worker from eating from the produce. Nevertheless, it is a mitzvah to allow him to eat from the employer’s produce.] - [Sifrei 25:154]

 

when it is threshing [the grain] One might have thought that it is permissible to muzzle the animal outside [the work area, i.e., before it starts threshing]. Therefore, Scripture says, "You shall not muzzle an ox!"—i.e., at any time [even before the actual threshing] (see B.M. 90b). Why then, is threshing mentioned? To tell you that, just as threshing [has two specific features]: a) It is a thing that does not represent the completion of its process [rendering the product liable for tithing and challah], and b) it [namely, grain] grows from the ground, likewise, any [work] which resembles it [in these two features, is included in this law]. Thus, excluded [from this prohibition] is the labor of milking, cheese-making, or in churning [milk, to produce buttermilk], all of which deal with an item that does not grow from the ground. Also excluded is the labor of kneading [dough], or in rolling out the dough to shape, for these procedures do in fact complete the process, rendering the product liable for challah to be taken. A further exclusion to this prohibition is the labor of separating dates and figs [that is, when spreading out dates and figs on a roof or the like, so that they dry, the fruit may adhere into one mass. Here, the procedure is to separate individual dates or figs from the mass, a procedure] which completes the preparation process, rendering the fruit liable for tithing. - [B.M. 89a]

 

5 If brothers reside together [meaning] that they were both alive at the same time, [lit. that they had one dwelling in the world]. It excludes the wife of his brother who was no longer in the world [when he was born]. [This means as follows: If a man dies, and his brother is born after his death, his widow may not marry the brother of her deceased husband.] - [Sifrei 25:155, Yev. 17b]

 

together [This law applies only to brothers] who share in the inheritance “together” [namely, paternal brothers]. This excludes maternal brothers. - [Sifrei 25:155, Yev. 17b]

 

having no son Heb. וּבֵן אֵין־לוֹ [Literally, “and he has no son.” Here, the word אֵין can be read also as עַיִן , meaning to “investigate,” because an א is interchangeable with an ע (see Yev. 22b). Thus, the verse also teaches us:] Investigate him [if he has progeny of any sort]—whether he has a son or a daughter, or a son’s son or a son’s daughter, or a daughter’s son or a daughter’s daughter. [And if he has any of these, the law of יִבּוּם does not apply.]

 

6 the eldest brother Heb. הַבְּכוֹר , [literally “the firstborn.” However, here it means that] the eldest brother [of the deceased] should perform the levirate marriage with the widow. - [Sifrei 25:156, Yev. 24a]

 

she [can] bear Heb. אֲשֶׁר תֵּלֵד [literally, “who will give birth.”] This excludes a woman incapable of conception. - [Sifrei 25:156, Yev. 24a]

 

will succeed in the name of his deceased brother [literally, “will rise in the name of his brother.”] The one who marries his wife, is to take the share of his deceased brother’s inheritance of their father’s property [in addition to his own share]. - [Yev. 24a]

 

so that his name shall not be obliterated This excludes [from the obligation of יִבּוּם ] the wife of a eunuch whose name [was already] obliterated. - [Yev. 24a]

 

7 to the gate [Not to the gate of the city, but,] as the Targum [Onkelos] renders it: to the gate of the court.

 

8 and he shall stand up [He must make this declaration] in a standing position. - [Sifrei 25:158]

 

and say in the Holy Language. She too shall make her statement in the Holy Language. - [Yev. 106b]

 

9 And she shall spit before his face on the ground, [not in his face]. - [Yev. 106b]

 

[Thus shall be done to the man] who will not build up [his brother’s household] From here, [we learn] that one who has undergone the rite of chalitzah [described in these verses], cannot change his mind and marry her, for it does not say, “[Thus will be done to that man] who did not build up [his brother’s household],” but, "who will not build up [his brother’s household]." Since he did not build it up [when he was obliged to do so], he will never again build it up. - [Yev. 10b]

 

10 And his name shall be called [in Israel] It is the duty of all those standing there to proclaim: חֲלוּץ הַנָּעַל - “you, who have had your shoe removed!”- [Yev. 106b]

 

11 If... men... are fighting together they will eventually come to blows, as it is said: “[to rescue her husband] from his assailant.” [The moral here is:] Peace cannot result from strife. - [Sifrei 25:160]

 

12 You shall cut off her hand [This verse is not to be understood literally, but rather, it means:] She must pay monetary damages to recompense the victim for the embarrassment he suffered [through her action. The amount she must pay is calculated by the court,] all according to the [social status] of the culprit and the victim (see B.K. 83b). But perhaps [it means that we must actually cut off] her very hand? [The answer is born out from a transmission handed down to our Rabbis, as follows:] Here, it says לֹא תָחוֹס , “do not have pity,” and later, in the case of conspiring witnesses (Deut. 19:21), the same expression, לֹא תָחוֹס , is used. [And our Rabbis taught that these verses have a contextual connection:] Just as there, in the case of the conspiring witnesses, [the literal expressions in the verse refer to] monetary compensation (see Rashi on that verse), so too, here, [the expression “You must cut off her hand” refers to] monetary compensation. - [Sifrei 25:161]

 

13 two different weights [This term is not to be understood literally as “stones,” but rather, it refers to specific stones, namely:] weights [used to weigh merchandise in business].

 

one large and one small [literally, “big and small.” This means:] the big stone “contradicts” [i.e., is inconsistent with] the small one. [That is to say, you must not have two weights which appear to be the same, but in fact, are unequal, allowing you] to purchase goods with the larger weight [thereby cheating the purchaser], and to sell with the smaller one [thereby cheating the buyer]. - [Sifrei 25:162]

 

14 You shall not keep Heb. לֹא־יִהְיֶה לְךָ , literally, “You will not have.” That is, the verse literally reads: “If you keep... two different weights, you will not have.” This teaches us that] if you do this, You will not have anything! - [Sifrei 25:162] [However,]

 

15 you shall have a full and honest weight [Literally, “If you keep a full and honest weight, you will have.” That is to say,] if you do this, you will have much. - [Sifrei 25:162]

 

17 You shall remember what [Amalek] did to you [The juxtaposition of these passages teaches us that] if you use fraudulent measures and weights, you should be worried about provocation from the enemy, as it is said: “Deceitful scales are an abomination of the Lord” (Prov. 11:1), after which the [next] verse continues, “When willful wickedness comes, then comes disgrace.” [That is, after you intentionally sin by using deceitful scales, the enemy will come to provoke you into war, and this will be a disgraceful matter to you]. - [Tanchuma 8]

 

18 how he happened upon you on the way Heb. קָרְךָ , an expression denoting a chance occurrence (מִקְרֶה) . - [Sifrei 25:167] Alternatively, an expression denoting seminal emission (קֶרִי) and defilement, because Amalek defiled the Jews by [committing] homosexual acts [with them]. - [Tanchuma 9] Yet another explanation: an expression denoting heat and cold (קוֹר) . He cooled you off and made you [appear] tepid, after you were boiling hot, for the nations were afraid to fight with you, [just as people are afraid to touch something boiling hot]. But this one, [i.e., Amalek] came forward and started and showed the way to others. This can be compared to a bathtub of boiling water into which no living creature could descend. Along came an irresponsible man and jumped headlong into it! Although he scalded himself, he [succeeded to] make others think that it was cooler [than it really was]. - [Tanchuma 9]

 

and cut off [The word וַיְזַנֵּב is derived from the word זָנָב , meaning “tail.” Thus, the verse means: Amalek] “cut off the tail.” This refers to the fact that Amalek cut off the members [of the male Jews,] where they had been circumcised, and cast them up [provocatively] towards Heaven [exclaiming to God: “You see! What good has Your commandment of circumcision done for them?”] - [Tanchuma 9]

 

all the stragglers at your rear Those who lacked strength on account of their transgression. [And because these Jews had sinned,] the cloud [of glory] had expelled them [thereby leaving them vulnerable to Amalek’s further attack]. - [Tanchuma 10]

 

you were faint and weary faint from thirst, as it is written, “The people thirsted there for water” (Exod. 17:3), and [immediately] afterwards it says, “Amalek came [and fought with Israel]” (verse 17:8). - [Tanchuma 10]

 

and weary from the journey. - [Tanchuma 10]

 

He did not fear [God] i.e., Amalek did not fear God [so as to refrain] from doing you harm. - [Sifrei 25:167]

 

19 you shall obliterate the remembrance of Amalek Both man and woman, infant and suckling, ox and sheep [camel and donkey] (God’s command to King Saul: see I Sam. 15: 3), so that the name of Amalek should never again be mentioned (נִזְכָּר) , from the word (זֵכֶר) , even regarding an animal, to say: “This animal was from Amalek.”- [Midrash Lekach Tov]

 

Ketubim: Tehillim (Psalms) 109:1-31

‎

 

Rashi’s Commentary for: Tehillim (Psalms) 109:1-31

 

1 O God of my praise, be not silent This was said regarding all Israel.

 

2 For the mouth of a wicked man Ishmael.

 

4 Instead of my love for You, they hinder me.

 

but I am at prayer But I pray to You constantly. I found:

 

 5 evil instead of good I sacrifice seventy bulls every year for the seventy nations, and we request rain, yet they harm us. Shochar Tov (109:4).

 

7 When he is judged before You, may he emerge from Your judgment guilty and wicked.

 

8 his office of dignity Heb. פקדתו , his greatness, provostie or pruvote in Old French, like (Esther 2:3): “And let the king appoint officers (פקידים) .”

 

10 and [people] should ask and search from their ruins Everyone will ask about them, what happened to So-and-so and So- and-so, because of the rumor of ruin that emerged about them. And “search” (וְדָרְשוּ) means from others, because it is vowelized with a short “kamatz,” and וְשִׁאֵלוּ also means from others, that others should ask about them. This can also be interpreted as וְשִׁאֵלוּ , of the intensive conjugation, meaning that they will go around by the doors [to beg for alms].

 

11 May a creditor search out all he has Heb. ינקש . A person who toils and searches, and longs passionately to do something is described by the expression מִתְנַקֵשׁ , i.e., shaken and going from place to place, like (Dan. 5:6): “and his knees knocked (נקשן) against each other.”

 

13 in another generation that will come after his being cut off, his name and his fame will be blotted out so that not even a remembrance will remain of him in the mouth of the generation that is born in the world after his name will be destroyed, sa retremure in Old French, its extirpation.

 

14 the iniquity against his forefathers The iniquity that he sinned against his forebears, to Abraham, whose life he shortened by five years, and to his father he caused blindness.

 

and the sin against his mother that he destroyed her womb, and that he caused the day of her burial to be concealed from the people, lest they curse her for Esau emerged from her womb, as it is said (Gen. 35:8): “Deborah, Rebecca’s nurse, died...the Plain of Weeping.” In Greek, another is called “allon,” for Jacob had another mourning along with that of Deborah, for his mother died and they concealed her death.

 

15 May they be [May] these iniquities [be] before the Lord constantly.

 

16 Because he did not remember to do kindness to engage in the mourning of his father, as Jacob had made a pottage of lentils to console Isaac, for on that day Abraham had died.

 

a poor...man Israel.

 

17 And he loved a curse [Esau loved] the curse of the Holy One, blessed be He, Whose existence he denied.

 

18 And he donned a curse He brought himself into a curse and was satisfied with breaking off the yoke of the sacrifice and the priestly blessing and the curse of the heathens.

 

19 May it be to him [May] the curse [be to him] as an envelopment like a garment. [This] I found.

 

and as a girdle...constantly Heb. ולמזח , a girdle, and so, (Job 12:21): “and loosens the belt (מזיח) of the strong.” He loosens the belt of the strong.

 

23 Like a shadow when it lengthens at eventide.

 

I was stirred up an expression of stirring and mixing and astonishment, like a locust, which wanders to and fro and is stirred up. [This] I found:

 

29 and enwrap themselves...like a cloak which enwraps and envelops the entire body.

 

Commentary on Tehillim (Psalms) ‎‎109

By: H.Em. Rabbi Dr. Hillel ben David

 

David composed this psalm as he fled from the wrath of King Saul. Some people had slandered David to Saul and besmirched his name. David was saying: “O G-d of my praise, be not silent” (verse 1), i.e., recognize, dear G-d, how I differ from my foes. They praise themselves for their deftness at slander, but I praise myself only for my closeness to You, my Lord!

 

Midrash Shocher Tov says that these words describe Israel’s unique relationship to G-d. G-d is Israel’s only praise as Deuteronomy states:

 

Debarim (Deuteronomy) 10:21 He is your praise, He is your G-d…

 

And Israel is G-d’s only source of praise, as Isaiah states:

 

Yeshayahu (Isaiah) 43:21 This nation I fashioned for Myself, so that they might recite My praise.

 

Therefore, David said to HaShem, “You are my only praise [and the praise of all Israel]. Do not be silent when we suffer and are oppressed”. O G-d, do not hold Yourself silent; be not deaf and be not still, O G-d. (Psalms 83:2)^[1]

 

David concludes this work with complete confidence that G-d will respond, For He stands at the right of the destitute, to save him from condemners of his soul.^[2]

 

David places his own life experience and the passions they entailed into his view of our Torah portion. He associated Sichon and Og with his own adversaries. Og, for example, experienced good from both Noach and Abraham, yet he coveted Sarah and sought to have Abraham and Lot killed. David saw Israel’s protagonists as his own protagonists. By putting the Torah into the context of his own life, he was able to empathize with the congregation of Israel and become one with them.

 

This is the shir shel yom (psalm of the day) for Shabbat Zachor.^[3] The following pesukim seems to be key to why this Psalm was chosen for Shabbat Zachor:

 

Tehillim (Psalms) 109:14-16 14 Let the iniquity of his fathers be brought to remembrance unto HaShem; and let not the sin of his mother be blotted out. 15 Let them be before HaShem continually, that He may cut off the memory of them from the earth.16 Because that he remembered not to do kindness, but persecuted the poor and needy man, and the broken in heart he was ready to slay.

 

David^[4] is the author of Tehillim. He is the vehicle through which all of congregation of Israel expresses themselves in prayer to HaShem. David represents prayer to congregation of Israel, as he states in:

 

Tehillim (Psalms) 109:4 … I am tefillah (I am prayer).

 

Let us understand this connection between Torah and tefillah further and let us see how David is the perfect embodiment for this relationship.

 

Learning Torah is an act of learning HaShem’s word. As we learn Torah, we discover what HaShem’s will for this world is. The more we learn, the more we uncover and discover HaShem’s existence in the world. While learning, many people wonder about the presence of seemingly mundane cases in the Torah and other sacred texts. One might ask, “Why should we care about two oxen fighting and goring one another”? What could possibly be divine about it? The answer is that the power of the Torah is to teach us that G-dliness does exist in the farthest reaches of the physical world. Even the most mundane subject can receive the aura of HaShem and His will. Therefore, when we learn, we are spreading HaShem’s light throughout the world.

 

The task of the sages of each generation is not merely to “figure out” what HaShem meant in the Torah. And if they err, it is not just simply a matter that their mistakes can be forgiven. Rather, the task of the sages is infinitely more profound: to bring down the Torah from the heavens to the world of man and to fathom how their particular generation relates to the Torah. What does the Torah, in its many possible interpretations, mean to ‘us’, not what did it mean to HaShem in heaven?

 

The Talmud speaks often about things in the world, about cures, about science, about history, and other such facts. When we read such things, we are occasionally moved to say that there appears to be an error. We see something that disagrees with what we understand about science and the world. How can this be? How can the oral law contain seeming errors? We have also seen the Sages debating some items which seem to contain factual errors. How can this be? Do not mistake the Talmud for a history or science book! It may speak of these subjects, but it is not seeking the truth of science, medicine, history, or any such thing. The Talmud is only discussing what the Torah says about a subject, it is NOT speaking of the subject itself. The goal of Talmudic discourse is to ascertain what the Torah teaches. Though the allegory may be how to cure a disease, do not be deceived into thinking that the goal has anything to do with a disease. The goal is always to discern what the Torah says, and to cloak it in the language that we use to relate to such subjects. Thus, a ‘scientific fact’ may be completely wrong, yet the Torah is saying something that is understood by that fact.

 

HaShem created the world by looking into His Torah as the genes of reality. The Torah defines reality. While our world changes, the Torah continues to define our world. There is no change for the world which was not already coded in the Torah. Since the Torah has seventy facets^[5] and each facet has seventy facets, it is easy to get confused about the subject versus what the Torah says about a subject. The goal of the oral law is to understand the Torah’s seventy facets, not to understand history, medicine, or any such thing. Given this goal, it is not unusual to find multiple understandings of the same Torah portion. These understandings may contradict one another. Never the less, they are all the words of HaShem as viewed through the lens of the Torah. All opinions are the truth. It is up to the Sage to know when to apply different perspectives.

 

This process of learning that one can perform each time he opens a sefer, is found at the time the Torah is first given to the Jewish people. The Gemara^[6] relates the following: “With every word that left HaShem’s mouth, of the Ten Commandments, the entire world filled with the smell of spices”. Previously we identified HaShem’s aura and presence in the world as light. This same idea is conveyed in the Gemara as the scent of sweet spices.^[7] Just as HaShem infused His “spirit” into the world at Matan Torah,^[8] so too, we infuse His “spirit” further into the world, each time we learn His Torah. David proclaims:

 

Tehillim (Psalms) 119:97 How much I love Your Torah, all day long it is my conversation.

 

David inculcated his entire day with Torah. There was no part of his day without Torah, and there was no part of his world without Torah. The Gemara^[9] relates a conversation between David and HaShem. David asked HaShem, “Am I not a saint? Do the other kings not band together and engage in each other’s honor? And myself? My hands are dirtied with blood in order to permit a woman to her husband.”^[10] David went to the lowest levels of the physical world, in his Torah learning. If he had to bloody his hands for a halacha, it meant that the light of the Torah was spread to another mundane aspect of the world. David was a prime example of enlightening the most physical parts of the world with the light of the Torah.

 

Prayer is also an opportunity to shed the aura of HaShem on the physical world. When we say a blessing, we are not “blessing” HaShem. We are stating that we truly recognize that HaShem is the source of everything in this world. We take an apple and state that HaShem is the source of this abundance. When we say the blessing in the Amida for sustenance we are stating that we recognize that HaShem is the source of sustenance. Prayer puts the recognition of HaShem into the physical world. Like Torah, we spread the “light” or “scent” of spirituality into this world.

 

If David could state, “… and I am prayer”, then he must epitomize all the qualities of prayer. He must live his life as a walking mitpalel (one who is engaged in prayer). Prayer permeated David’s entire existence. Through every limb, every time of the day, every situation, every aspect of life, prayer lit up David in his service of HaShem.

 

Every limb in David’s body sang praise to HaShem, “All my limbs will say, ‘HaShem, who is like you.’” David spent his entire day in prayer. The Gemara says that he barely slept, as he would only sleep sixty breaths at a time. Even with that small amount of sleep, he would rise at midnight to praise HaShem. David prayed from before the time he was born until the day of death.^[11] The Midrash relates that David requested to be able to praise HaShem even after death. In Tehillim David asks:

 

Tehillim (Psalms) 61:5 May I live in Your tent forever?

 

The Midrash^[12] explains that HaShem granted his request, that “even after your death your name shall never leave My house, that on all the offerings they will sing your songs of praise”. David accomplished praising HaShem throughout all stages of the lifecycle of the soul.

 

In addition to transcending body and time, David, rose above the boundaries of place through prayer as well. There was no place untouched by David’s prayers. They reached from the sea to the desert.^[13] They spanned even the most dangerous places of the world. The Midrash Pesikta says, “There was no place in the world that David went to and held himself back, from prayer (even a dangerous place, a situation that would have absolved from the obligation to pray)”. There was no place in any dimension of the world left untouched by David’s prayer.

 

Certain mitzvot can even be “owned”. For example, Torah, as the Gemara says:

 

Avodah Zarah 19a Raba likewise said: One should always study that part of the Torah which is his heart’s desire, as it is said, But whose desire is in the law of the Lord. Raba also said: At the beginning [of this verse] the Torah is assigned to the Holy One, blessed be He, but at the end it is assigned to him [who studies it],^[14] for it is said, Whose desire is in the Law of the Lord and in his [own] Law doth he meditate day and night.^[15]

 

Prayer also, if one puts his heart and soul into coming close to HaShem, he himself can “become” prayer, as David wrote:

 

Tehillim (Psalms) 109:4 … and I am prayer;

 

When King David describes himself as “prayer”,^[16] he is saying that he is just like this poor person; his entire being reflects how low he is and how much he needs. When a person masters humility, he too can claim to be “prayer”.^[17]

 

The true way of prayer is as David’s entire being, his entire life, from beginning to end, and his whole source of vitality was prayer! That is to say, beyond the three prayers that Chazal have established to say each day, the proper approach is, “If only a person would pray all day long”.

 

Berachoth 21a But what of prayer^[18] which is a thing with which the congregation is engaged, and yet we have learnt: If he was standing reciting the prayer and he suddenly remembered that he was a baal keri^[19] he should not break off, but he should shorten [each blessing]. Now the reason is that he had commenced; but if he had not yet commenced, he should not do so? — Prayer is different because it does not mention the kingdom of heaven.^[20] But what of the grace after meals in which there is no mention of the sovereignty of heaven, and yet we have learnt: AT MEALS HE SAYS GRACE AFTER, BUT NOT THE GRACE BEFORE? — [Rather the answer is that] the recital of the Shema’ and grace after food are Scriptural ordinances, whereas prayer is only a Rabbinical ordinance.^[21]

 

We have learnt: A BA’AL KERI SAYS MENTALLY, AND SAYS NO BLESSING EITHER BEFORE OR AFTER. AT MEALS HE SAYS THE GRACE AFTER BUT NOT THE GRACE BEFORE. Now if you assume that ‘True and firm’ is a Scriptural regulation, let him say the blessing after the Shema’? — Why should he say [the blessing after]? If it is in order to mention the going forth from Egypt, that is already mentioned in the Shema’! But then let him say the former, and he need not say the latter?^[22] — The recital of Shema’ is preferable, because it has two points.^[23] R. Eleazar says: If one is in doubt whether he has recited the Shema’ or not, he says the Shema’ again. If he is in doubt whether he has said the Prayer or not, he does not say it again. R. Johanan, however, said: Would that a man would go on praying the whole day!

 

A person must recognize HaShem’s precise Providence; for example, a person moves his hand. He then asks himself, “Who moved it? With my physical eyes, it seems as if I moved it, but I know, Master of the World, that the One Who is truly moving my hand is You, and no one else! “No one bangs his finger down here unless there is a proclamation from Above”.

 

Here, there is the additional aspect of prayer. A person stands and says to HaShem, “Intellectually, I know that You guide ‘the palace’ that You move my hand, but my feelings tell me that a person controls himself. I ask of You, HaShem, that my intellectual knowledge should influence my heart so that it, too, will really feel this idea!”

 

In other words, besides the infusion of the awareness of HaShem’s Providence, one must join the aspect of prayer. One feels the contradiction between mind and heart, and he wants to instill a real feeling about the matter, so he must add a prayer and entreat HaShem, “Master of the World, if You don’t help me to feel Your Providence, all the effort in the world will not help! I can only make some ‘lower awakening’, but the main success comes from striving and finding (the gift), meaning that You will help me attain this level in my heart”.

And so, one must speak to HaShem in the second person. Such words bring one to the state of “And I am prayer”.

 

So that one’s prayer should be proper, during the daily contemplation, he should consider the basic and simple concept of prayer: “And the vegetation of the field was not yet on the land, and the grass of the field had not yet sprouted, for HaShem had not yet sent rain, and man was not there to work the land”.^[24] Rashi explains, “Why was there no rain? Because man was not there to work the land. There was no one to recognize the value of the rain, but when Adam came and knew that rain was needed for the world, he prayed, and rain fell, and the trees and vegetation sprouted.” Here we see the well-known principle, that anything one seeks, be it material or spiritual, must be attained with prayer. Without prayer, one cannot achieve anything!

 

One must pray to have the emunah that nothing can be achieved without prayer. This itself requires prayer.

 

As long as one believes that prayer is only needed to grant aid from Above. In other words, he just wants some help, but he feels that essentially, it’s up to him and he can take care of himself and get what he needs, he doesn’t realize the nature of prayer, and he naturally will not feel that prayer is that valuable and important. If one really wants to attain the level of prayer, he must attain the sense in his heart that without prayer, he can achieve nothing!

 

One must really contemplate this point and review it again and again. He must speak to HaShem and say to Him, “I know that if I don’t pray, I won’t achieve anything. I don’t feel it so much, but it is clear to me in my mind. I ask You: help me to feel the importance and need for prayer, and to live accordingly.” He should say this to himself time after time, until he feels in his soul that in fact, without prayer, nothing can be attained.

 

In summary, to reach the goal of prayer, which is emunah and “attachment to HaShem”, one must fulfill these two conditions:

 

1) the prayer must exist at all times, each person as much as he can.

2) the prayer must be stated in the second person, so that one is with HaShem at the time.

 

Certainly, when one is learning Torah, he cannot pray each moment, because then he would not be able to learn. However, the sacred works write that even when learning, when one cannot understand something, he should pray to HaShem for help in understanding. Once he has the privilege to understand it, he should say to HaShem, “Thank You for giving me the privilege to understand, and now I ask You for help me to continue to understand”. In this way, he will give thanks for the past and make a request for the future.

 

Thus, the learning itself will be saturated with the process of prayer. If Torah is not joined with prayer, there is a spiritual separation. The Chazon Ish^[25] writes that Torah and prayer are to be in perfect unity. If there is one without the other, one is completely separate from HaShem! Of course, on some level, there is a connection, but it is not present in one’s inner essence, and there is no real attachment!

 

While on the surface we “pray” for our needs, we are ultimately seeking a connection with HaShem.^[26] Thus, when Mashiach arrives and our troubles disappear, we will retain the essence of prayer, i.e. connecting with HaShem. Similarly, although Sodom was destroyed, Abraham achieved a connection with HaShem as a result of his prayers. We can now better understand the midrash that states that David was found in Sodom.^[27] King David, a descendant of Lot’s son Moab, was a positive consequence of Abraham’s prayers on behalf of Sodom. It can thus be said that David, himself the epitome of prayer, was found in Sodom.

 

The Talmud^[28] teaches us that after David, i.e. after the arrival of Mashiach, prayer will come; we will live in a world of prayer. ‘Prayer’ in this sense refers to a unique bond with HaShem.

 

Megillah 18a Afterwards shall the children of Israel return and seek the Lord their God, and David their king.^[29] And when David comes, prayer^[30] will come, as it says. Even then will I bring to my holy mountain, and make them joyful in my house of prayer.^[31] And when prayer has come, the Temple service^[32] will come, as it says, Their burnt-offerings and their sacrifices shall be acceptable upon mine altar.^[33]

 

Visualization is a technique of prayer that helps us to concentrate on praying, rather than letting our mind wander off to Hong Kong and a thousand other places. For example, if we visualize that we are standing in the various parts of the Temple, it will help us concentrate on what we are praying. If one pictures that he is in the courtyard listening to the Levites singing the psalms while ascending the steps, this can be a tremendous aid to his concentration while reciting the psalms.

 

Let’s finish by explaining that when one prays the name of HaShem, one must not have any picture in his mind. To do so is a severe violation of the Torah and is silly. G-d is the Creator of the physical world. Therefore, He is not subject to the very laws He created…laws of matter. Thus, He is not physical or visible. One must follow this reality, and abandon the desire to have visuals of G-d. The Rambam made his view very clear that belief in any form of corporeality would be totally against and antithetical to the Torah ethos and would be absolutely heretical.^[34]

 

Our world teaches children, through pictures, that G-d is an old man with a white beard.^[35] When a child, or adult, prays they often have this visual in their mind. This is absolutely forbidden! Any image reduces HaShem to such an image, which is forbidden. If you go to the Vatican, you can see the most famous picture of G-d, there on the ceiling of the Sistine Chapel: an old man, with a white beard, flying on a cloud reaching out to touch the finger of Adam. Having been brought up our entire lives with that image, we’ve come to visualize G-d as a benevolent grandfather. This image is neither true, nor allowed when we pray. The Rambam said if you really think that’s HaShem’s image, then you’re a min.^[36]

 

Debarim (Deuteronomy) 4:15 15 Take ye therefore good heed unto yourselves--for ye saw no manner of form on the day that HaShem spoke unto you in Horeb out of the midst of the fire-- 16 lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female,

 

When one prays the name of HaShem, he is allowed to have no image, of any kind. That is acceptable, yet it is extremely difficult to accomplish. It seems that the harder one tries to have no image in mind, the more the images flash across our mind. The Rambam writes; “You know very well how difficult it is for men to form a notion of anything non-material and devoid of any form of corporeality, except after much training”.^[37] Our visual nature means that it is nearly impossible to pray with no image in mind. So, what are we to do?

 

It turns out that HaShem has actually given us one image which is halachically acceptable: One may visualize the Hebrew letters of the name of HaShem, e.g. יהוה. We can visualize this because HaShem gave us this image. This means that it is important to pray from a siddur which writes out these names. Most Sephardi siddurim do spell out the names of HaShem which makes it easy to focus on the letters which tends to exclude all other images from our minds.

 

We live in a very lowly age; the age Chazal call Ikvot Meshicha: The time immediately before Mashiach. The time of the messianic redemption is a secret. We are afforded many clues to this time. We need to be aware of the signs of times. Most of these signs are quite disturbing, clearly displaying a situation of the very “bottom of the heel”.^[38] One major source describes the world-condition in those days as follows: increase in insolence and impudence; oppressing inflation; unbridled irresponsibility on the part of authorities; schools will turn into houses of sexual depravity; wars; many poor people begging, with none to pity them; wisdom shall be putrid; the pious shall be despised; truth will be abandoned; the young will insult the old; family-breakup with mutual recriminations; impudent leadership. Other sources add: lack of scholars; succession of troubles and evil decrees; famines; mutual denunciations; epidemics of terrible diseases; poverty and scarcity; cursing and blaspheming; international confrontations nations provoking and fighting each other.^[39] In short, it will be a time of suffering that will make it look as if G‑d were asleep. These are the birth pangs of Mashiach, bearable only in anticipation of the bliss that follows them.

 

This age is represented by the dead skin on the bottom of the heel. We are incredibly insensitive to anything important. We are only sensitive to things which are exceptionally trivial, like tickling. Our chapter of Psalms is the outpouring of a soul that has had its share of troubles. Nevertheless, David could still declare:

 

Tehillim (Psalms) 109:4 … I am tefillah (I am prayer).

 

It is our job, in this difficult time, to understand the midda that we excel in. We are here to fix up this world. We need to exercise our middot and be a sign to the nations. The power for this change comes from tefilla, from understanding that HaShem is in charge and everything that we consider negative will be turned around and shown to be Tob, beneficial.

 

Especially during this age, we need to pray at all times, this is the power to effect change.

 

Ephesians 6:18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;

 

Shabbat Zachor is all about remembering what Amalek did to us when we came out of Egypt. ‘Amalek’ (עמלק) has the same gematria (240) as ‘doubt - safek’ (ספק). Safek is not a Biblical word. In lashon Kodesh, the holy tongue, there is no word for ‘doubt’. Safek was coined in modern Hebrew to provide a word to match the modern mind. All things holy are certain and absolute. The source of all doubt is the lack of trust in divine supervision.

 

When Adam confronted the tree of the knowledge of good and evil, he was pure and the world was pure. Evil existed only as an objective; dispassionate possibility external to himself. But when he ate that fruit, evil became internalized within himself and within the goodness of the world, and now the human mind can never resolve its doubts entirely, never read the world plainly as the open book it once was. No wonder the mystics refer to the tree of the knowledge of good and evil as "the tree of doubt"! Amalek represents doubt (Safek) and coldness. They represent the "Tree of Knowledge of Good and Evil", the mixture of good and bad that creates confusion.

 

Now we can understand from what those Sages of blessed memory said, "There is no complete throne or complete name of the Creator until the name of Amalek is eradicated," because the Creator's divine supervision and the complete name of the Creator that alludes to "tov umetiv"- "He is good and does good" will be revealed by the light shining from Zion, and this revelation depends upon the eradication of Amalek that is the root of denial of His supervision.

Current Events

 

Nisan 13, 5786

 

In the Book of Esther, Nisan 13 is the day Haman wrote the decree to annihilate the Jewish people (Esther 3:12).

 

• The "Haman" Parallel: On Nisan 13, 5785, the modern "Haman" (the radical Iranian leadership) was literally debating whether to double down on its nuclear "decree" or retreat.

 

• The "Reversal": Just as the biblical Nisan 13 marked the beginning of Haman's downfall, the events of April 2025 set the stage for the "Twelve-Day War" in June 2025, which saw the U.S. and Israel finally strike the "Hamanite" nuclear systems.

 

In the eyes of many Torah scholars and Kabbalists, the battle over Yeshiva conscription (the Draft Law) is the modern-day "front line" of the Mordechai vs. Haman dynamic. While the secular world views this as a debate about "equality of the burden," the spiritual perspective sees it as a question of what actually protects the Jewish people: the Sword or the Kemitza (the handful of flour/Torah study).

 

The Midrash emphasizes that Haman’s decree was only torn up when Mordechai gathered the 22,000 children to study. The Haredi leadership argues that the "spiritual shield" provided by the Yeshiva Bocharim is the metaphysical counterpart to the Iron Dome. In the Midrash, these 22,000 children represent the entire future of the one million Jews in Babylon. They are the "representative sample" of the nation. Kabbalists note that 22,000 is the exact number of the Levites counted in the wilderness (Numbers 3:39). Just as the 22,000 Levites were the "spiritual engine" of the two million Jews in the desert, the 22,000 children in Shushan were the spiritual engine for the one million Jews under Haman’s decree. This reflects the historical reality that Babylonian Jewry transitioned from a militaristic/farming culture into a scholarly culture. The 22,000 children symbolize the moment the Jewish people realized that their survival in the Diaspora depended on education rather than land or army. Just as the 22,000 children were the catalyst for the "reversal" in Shushan, many analysts see the youth-led protests in Iran (the "Generation Z" of Persia) as the modern catalyst that will eventually "flip" the regime from within. The current internal Israeli battle over drafting Yeshiva students is essentially a debate over whether the "22,000 students" should remain in the Beth Midrash to provide the "spiritual shield" or join the physical defense.

 

Haman’s logic was "There is a certain people scattered and separate... and their laws are different" (Esther 3:8). Today, those who oppose the exemptions argue that the "separateness" of the Yeshiva students weakens the national collective. Mordechai proved that it was precisely the "separateness" and the focus on the Mincha (Torah study) that caused the military victory.

 

The internal "battle" in Israel has reached a peak this month (Feb 2026) because the High Court of Justice has set deadlines for the government to stop funding Yeshivas that do not enlist. Proponents of the draft say, "We need more soldiers for the battle against Iran". the Yeshivas respond with the "Mordechai Defense": "If the children stop studying the Mincha, the physical army will lose its Divine protection".

 

As we approach the Fast of Esther (March 2, 2026), the Israeli government is under immense pressure to resolve this "Internal Battle". Many believe that the outcome of the battle against Iran is directly tied to how Israel handles this internal "Mordechai vs. Haman" tension. If the nation can find a way to honor the "Voice of the Children" while maintaining the "Sword of David", it is seen as the final "Correction" (Tikkun) needed to bring the 1,000th Footstep.

 

What was Iran doing on Nisan 13, 5785?

 

On Nisan 13, 5785, which corresponded to Friday, April 11, 2025, Iran was engaged in a desperate diplomatic dance to avoid the very conflict we are discussing now in 2026. According to reports from that time (including The New York Times and Axios), the Iranian leadership was in a state of internal crisis. President Pezeshkian and other top officials were reportedly meeting with the Supreme Leader to convince him to approve nuclear negotiations with the United States. Their warning was clear: if Iran did not engage, they would face a "two-front war" involving both external military strikes and internal unrest due to the collapsing economy.

 

On April 11, 2025 (Nisan 13) - Senior Iranian officials warned Khamenei that rejecting negotiations could trigger a strike on their nuclear facilities.

 

On April 11, 2025 (Nisan 13) - Iran began floating the idea of an "interim deal" with the U.S. to delay potential "snapback" sanctions and military action.

 

On April 11, 2025 (Nisan 13) - On that exact day, the U.S. Special Envoy to the Middle East, Steve Witkoff, publicly reiterated that the U.S. "red line" was preventing Iran from obtaining a nuclear weapon.

 

On April 11, 2025 (Nisan 13) - While diplomats talked, the regime’s "Amalekite" side was active; by April 11, 2025, executions in Iran had reportedly surpassed 1,000 since the previous August, a sharp escalation in state-led repression.

 

Adar 11-13, 5786

 

The relationship between Psalm 109 and Shabbat Zachor is one of the most intense and complex "shadow-work" connections in Jewish liturgy. In the current era, Psalm 109 is known as the Imprecatory Psalm, a cry for the total erasure of a wicked enemy.

 

In the Messianic Age, this Psalm transitions from a "Prayer for Destruction" into a "Testimony of Divine Justice," mirroring the transformation of Shabbat Zachor itself.

 

The most direct link is the linguistic parallel regarding the erasure of the wicked:

 

Devarim (Deuteronomy) 25:19) You shall blot out the memory of Amalek from under heaven.

 

Tehillim (Psalms) 109:13-15 Let his posterity be cut off; in the generation following let their name be blotted out... let them be before the Lord continually, that He may cut off the memory of them from the earth.

 

In the Messianic Age, the Meforshim explain that we will no longer read these verses with anger or pain. Instead, they will be understood as the "Surgical Removal of Evil". Just as a doctor celebrates the successful removal of a tumor, the Messianic Shabbat Zachor will view the fulfillment of Psalm 109 as the moment the "Cosmic Body" was finally healed of the Amalekite infection.

 

Tehillim (Psalms) 109:18-19 describes the wicked man dressing himself in curses: "He clothed himself with cursing as with his garment."

 

V’nahapoch hu – the turnaround

 

In the Book of Esther, the "Reversal" didn't mean the Jews sat still; it meant they were empowered to fight. Many Meforshim suggest that in the Messianic Age, the "Draft Battle" is resolved through a Reunion of Wisdom. Just as Samuel (the Prophet) was both a spiritual leader and a military figure, the future "Soldier of the Revival" is expected to be a "Scholar-Warrior".

 

Currently, we are seeing a surge in "Haredi-IDF" tracks (like Netzach Yehuda). This is the modern attempt to combine Mordechai’s Kemitza with Saul’s Sword.

 

On the future Shabbat Zachor, we will see how the "Curse" of Psalm 109 was actually the mechanism that trapped evil within its own boundaries. When the "garment of cursing" is removed, the Or HaGanuz (Hidden Light) is revealed. The Psalm becomes a song of how the "husk" was discarded to reveal the "fruit".

 

Our Psalm ends with a shift in focus (v. 30-31): "I will greatly praise the Lord... for He stands at the right hand of the needy, to save him from those who judge his soul".

 

The Link to David and Mashiach: King David, the author of this Psalm, often refers to himself as "poor and needy." This is the archetype of Mashiach ben David. On the transformed Shabbat Zachor, the "poverty" of the exile is over. The "Poor Man" (the Jewish people/Mashiach) is now at the "Right Hand" of God. Psalm 109 will be sung not as a plea for help against a bully, but as a Victory Hymn celebrating the fact that the "Right Hand" has finally prevailed over the "Amalekite Doubt".

 

As we move toward Shabbat Zachor on February 28, 2026, Psalm 109 takes on a literal geopolitical weight. If the "999th Footstep" involves the confrontation with modern "Persian" forces (Iran), then Psalm 109 is the spiritual "shield" used to redirect the "curses" of our enemies back to their source.

 

To isolate the Amalekites from the Persians, look for the Agagite label. Within the story, the Persians are the vehicle or the setting of the exile, but Amalek (Haman) is the active, destructive agent working from within that setting to annihilate the Jews.

 

Final update from the Jerusalem Post

 

One question keeps coming up in newsrooms, on social media, and in private conversations as tensions build - when will the United States strike Iran?

 

That question was put directly to four major AI platforms as part of a methodological exercise on how AI models respond under pressure. The Jerusalem Post is not predicting military action.

 

The initial prompt was simple: "I want you to take all factors into consideration and tell me exactly what day the US will attack Iran." Then, each model was pushed to narrow down. What followed was a genuine stress test.

 

ChatGPT: March 1, then March 3

In the earlier run, ChatGPT worked through an extended reasoning process and landed on Sunday, March 1, 2026 (Israel time), with a danger window running through March 6.

 

Ashlamatah: Shmuel alef (I Samuel) 15:1-34

 

 

Rashi’s Commentary for: Shmuel alef (1 Samuel) 15: 1-34

 

 

Commentary on the Ashlamatah

Shmuel alef (I Samuel) 15:1-34

By: H.Ex. Adon Shlomoh Ben Abraham

 

In our Torah reading this week we are given an admonition to remember what Amalek has done to the children of Israel and when you get to the land you are to wipe him out, this is one of the most challenging passages in the bible. In our Ashlamatah we are told that Samuel, the prophet, is sent to King Saul to anoint him, Saul’s whole mission was to do one thing, and he failed. (Deut. 25:17-19) Why did Saul not do this? Maybe our question should be, how could Saul so horribly misunderstand what HaShem wanted? Samuel reminded Saul (10:1), I anointed you King and God is sending me to you and now therefore harken (Sama, listen to obey) to the voice(kol) of the words (divre) of the LORD. (15:1) Long before Saul's time, when the children of Israel departed Egypt, they were attacked from the rear by the Amalekites. This unprovoked aggression started way back in Exodus 17:8. God remembered the Amalekites and what they had done to the children of Israel. The time had now come to destroy the Amalekites, and Saul was told to attack Amalek^[40] and all they have. Do not spare them. Kill both man, woman, child, infant, ox, sheep, camel, and donkey. One translation says, ‘everything that breathes.’ (v.3)

 

Where did the people of Amalek originate from? Amalek is the grandson of Esav. “Timna was a concubine to Eliphaz, son of Esav, and she bore Amalek” (Gen. 36:12). Several verses later, we are told more about Timna's background. "And the children of Lotan were Hori and Hemam, and Lotan's sister was Timna." Lotan was a Horite Chief, and thus Timna would have been a Horite Princess. The Talmud fills in some missing details by explaining that Timna sought to convert to Judaism and came to Abraham, Isaac, and Jacob, but they refused to accept her. The Talmud asks why Timna gave birth to Amalek and concludes that it was because they rejected her.^[41] The descendants of Seir the Horite are given in some detail in (Gen.36:20–30), and they are noted as Horite chieftains. In (Duet. 2) we are told that Esau’s descendants displaced and destroyed the Horites, and then it proceeds to tell us that HaShem destroyed the Horites so that Esau’s descendants could inhabit their territory, also called Edom. It would seem that, as Timna’s tribal and family structure was being destroyed, she was looking for a place to land.

 

Rashi emphasizes that Timna desired to join Avraham’s family but was rejected; her descendants later became Israel’s bitter enemies. Amalek, the grandson of Esau and the son of Timna, stands out as the greatest villain. The archetypal enemy of the people of Israel. He is the father of the nation that first waged war against the Jewish people upon their miraculous emergence from Egyptian bondage. Throughout history, Amalek’s murderous intentions have had many anti-Semitic heirs. One of these was Haman, in the Purim miracle, who sought to annihilate every Jew from the face of civilized society. What are the origins of such a character, who has proven to be the nemesis of the Jewish people and their quest throughout all time? This Amalekite moral threat has traveled down through time and is once again rearing its head in our day. Traditionally, any mortal threat to the Jewish people is referred to as an Amalekite design.^[42] Could Timna have wanted to attach herself to the Children of Israel out of altruistic and pure motives? Yes! But how could she have done a 180-degree turn when she was refused a place in the family and decided to join Esau's family, who was a brother to Jacob? Was Timna looking for aggrandizement and to marry into one of the richest families in her day, but upon being rejected, she became the namesake of the phrase, ‘Hell hath no fury as a woman scorned.’ Even the Rabbis have acknowledged that Timna should have been dealt with differently. Rashi’s commentary on the Talmud^[43] acknowledges the Sages' criticism: the Patriarchs "should not have distanced her". He interprets this to mean they should have allowed her to convert, but they were perhaps too cautious about the purity of her mission and motives.^[44] It is interesting to note that the two descendants of the line of Abraham and Isaac, which came through concubines, have to this day, and even more so as we approach the end of days, been nothing but a thorn in the side of the children of Israel. Those two are the descendants of Keturah, the children of Ishmael, and the son of Esau, the children of Timna, the Amalekites.^[45]

 

Maybe the simple answer is that these were not converted and assimilated into the family of Israel, or that they did not submit themselves under the seven mitzvoth for the nations, and therefore to this day they have resisted their teachers and the sovereign rule and providence of HaShem. Ishmael and Amalek were not true sons of their fathers and thus could not receive an inheritance from their fathers. However, they were members of the community and thus, by association, continually caused problems for the children of Abraham and the descendants of Esau. The Torah and the mitzvah came afterwards to warn us that we should guard against the sons of Esav not to take their land and not to despise them, for Esav is Edom, and it is written (Deuteronomy 23:8), "You shall not despise the Edomite." But in Amalek, He commanded us to confiscate and blot out their names, as it is written (Deuteronomy 25:19) that the memory of Amalek should be blotted out, and for us to understand and know which families we were commanded to destroy, and which ones we were obligated to leave and not to harm. Amalek, the son of Timna the concubine, was not considered a descendant of Esau.^[46] How are the spiritual and physical descendants of Amalek confirmed today? By looking at their actions toward the Children of Israel and their actions and viewpoints toward the sovereign God of Israel and his providence, and how they view the moral and ethical guidelines the Torah presents to all the nations of the world to follow. The simple litmus test: do they stand with God, Torah, and Israel, or do they demand the right to live their life as they choose in opposition to God’s way?

 

What was the purpose of the King? What was King Saul's mission above all others? The Kabbalist Rabbi Chaim Vital lists five elements in our opening verses. 1) God sent Samuel, his servant, to anoint Saul. 2) HaShem, having sent Samuel, HaShem himself chose Saul. 3) Samuel was sent to anoint the King. 4) The position and appointment were of great importance. 5) King Saul was anointed and placed over the people of Israel, God’s chosen people whom HaShem himself chose. ^[47] The Talmud tells us the essential command to eradicate Amalek is bound up in the establishment of the Jewish monarchy and is a prerequisite to the task of destroying Amalek. This implies that one of the essential roles of the King is to destroy Amalek, and since this is Hashem’s commitment to destroy Amalek, he is entrusting His chosen and anointed King with its execution. As Moses proclaimed in Exodus 17:16, A hand upon the throne of the Lord!^[48] The Lord will have war with Amalek from generation to generation.^[49] This same idea that waging war against Amalek is the responsibility of the King is also expressed in Numbers 24:7.^[50] We are taught it is a positive command to remember Amalek’s evil deeds and their ambush, and to arouse hatred against them as it is written, “remember what Amalek did to you, (don’t forget). (Deut. 25:19) From Tradition we learn the Rabbis taught that “remember” refers to the recitation of these verses and “don’t forget” to memory, for it is forbidden to forget their hatred and antipathy for Israel.^[51]

 

Many commentators have problems accepting that HaShem would tell King Saul to destroy everything that breathes in the camp of the Amalekites. But this is a divine judgment against a people whose actions reveal a deep-seated hatred and opposition against God’s purposes and toward his people.^[52] Today some call this genocide, and many people will read this and proceed to judge the creator. Humans in their arrogance fail to understand they are a clay pot and not the Creator, thus the Creator can do as he pleases, and it is always just and right. Those people who would presume to judge the creator see humanity as knowing better than God in every area of life. When I read the Bible, this concerns me because we are given a glimpse of what is coming. One American theologian said the judgment stories in the Bible are eschatological judgment- “intrusions”: judgment events that break into history at certain times and are precursors to the final judgment that awaits sinful and unrighteous men(mankind).^[53] Those who sit in judgment on the creator fail to remember – The why? What they would call the first Genocide is what the Bible calls the flood and the reason it came upon the earth. In their hubris, they have set themselves as the center, instead of God being at the center and His Torah being the instruction we are to live by, the spoken and written word. In their arrogance, they want to be like God, and thus, when God forbids something, they, as their own self-made God, change it and make it permissible.

 

After Saul had gathered his army and was waiting in the valley, he told the Kenites who lived nearby to withdraw and leave the area, lest they get caught up in the battle. The Kenites, unlike the Amalekites, upon meeting the Hebrews, were friendly and hospitable. Moses even married a daughter of a Kenite man named Jethro. What we should notice here are two different types of people juxtaposed with one another. Both people heard the news of what happened in Egypt, and one group responded quite differently. The Amalekites ridiculed the Israelites and the God of the Israelites, whereas the Kenites treated them in a friendly and respectful manner. What made the difference between the hearts, the minds, and the emotions of these two groups of people? Why such different choices?

 

We can find many possible reasons and answers; however, they are the same now as they were then. How do we understand why Israel is so hated, and a group of people hates them, when there seems to be no reason for that hatred? Today, we could say it is racism or a phobia, but biblically speaking, it is due to an evil heart and the lack of the fear of God. Since Adam and Eve, the lie has been that if you eat of the tree, you will be like God. In order to be gods, we have to remove all that stands between ourselves and the tree. Another term to describe these people is that they are infected with IDS – Israelite derangement syndrome.^[54] Amalek's intention was twofold. One is to exclude and diminish the glory of God, and since the nations were angry with God's deeds, they thought it was terrible what God had done in the land of Egypt in the sight of Pharaoh. Amalek wanted to go out to fight Israel, kill them in the mountains, and destroy them from the face of the earth so that the magnitude of God’s power would be diminished and to lessen the fear of the nations, upon hearing what had just happened to Egypt. Thus, Amalek's reason and purpose were to oppose the sovereignty of HaShem and his people.

 

Another possible reason is that Amalek is ‘an enduring nation.’ As the first battle with Amalek, so shall all the rest be. The Ramban in (Exo. 17) connects this nation with those in Jeremiah 5, who come against Israel because they refuse to repent and turn back to follow HaShem's ways. Ramban connects Amalek with the descendants of Isaac and Esau, who are to live by the sword. Moses lifted his hands; they were Emunah, and as long as he was faithful in his obedience, the Israelites won the battle against Amalek, but when he lowered his Emunah, they began to lose the battle. In Jeremiah 5:15-29, we see that, due to the people's sin and rebelliousness against the will of HaShem, an enduring nation will come against them, until they say in their hearts, "let us fear HaShem our God." (V.24) Your iniquities have turned you away, and your sins have kept good from you. (v.25) The serpent that deceived Eve has been equated with the Yester Hara^[55] and, in later Christian theology, with Satan, the devil, has become representative of a spiritual entity that people cannot see. In the world of our reality, Amalek has become the personification of evil and the yester Hara, that mankind is to continually battle until the Messiah one day destroys it and all who do this spiritual entity's bidding. Both the internal and the external personification of the evil inclination are working to move God’s children back into a state of fear and awe of HaShem and Emunah, faithful obedience to HaShem's ways.

 

Another purpose, which is against Israel. Amalek was from the seed of Esau, and it was known to him about the blessings Yitzchak blessed Yaakov with. That blessing was given to his servant and his descendants, and he also knew that Esav was blessed that he would live by his sword. A midrash tells us another reason. Timna was a noblewoman who decided to attach herself in marriage to the descendants of Abraham and Isaac. But Jacob refused her; she was then accepted as a concubine for Esau's son, Eliphaz.^[56] But this rejection by Jacob rankled in her heart and she mothered and nursed a hatred for the Israelite people.^[57] Abarbanel and Malbim mention how Amalek had nurtured this hatred in his own heart and came to diminish God’s glory and express his hatred for Jacob's descendants. The children of Israel were nowhere near the land of the Amalekites when they left Egypt. The hatred the Amalekites had for the children of Israel caused them to travel out of their way to attack the children of Israel. Now go and attack Amalek and utterly destroy all that they have; do not spare them, but kill both man and woman, child and infant, ox and sheep, camel and donkey.’ ^[58] From the words “attack and destroy” being in the plural the Rabbis understand this is not just the word to King Saul; it is the word to all the people of Israel and for all time. Rashi’s understanding of Deut. 25:19 In wiping out the memory of Amalek, is that Amalek’s hatred was so deeply engraved in its character that leaving any descendant alive created too great a risk.^[59] The Rambam makes a distinction between the command to destroy property and the people. He says the property command was for King Saul and not the rest of the people of Israel.^[60] In my mind, the Rambam is making a subtle difference between the work of the King (Messiah) and the work of the children of Israel. Another point to think on, if Amalek had destroyed Israel, they would have succeeded in destroying the promises HaShem made to Abraham, and by extension mankind, then all the nations would have no salvation or redemption. So how are we to defeat Amalek once and for all? The prophet Jeremiah gives us the answer, and it’s really very simple and easy to do if one is not rebellious and has a desire to obey their father, or, as King David, a heart after HaShem. Say in your heart, Let us fear Hashem, (v.24) and let us turn away from our iniquities and sin. (v.25)

 

Amalek’s territory extended over the whole of the eastern portion of the desert of Sinai to Rephidim, the earliest opponent (De 25:18; Ex 17:8–16), the hereditary and restless enemy of Israel (Nu 14:45; Jdgs. 3:13; 6:3), and who had not repented (1 Sa 14:48) of their bitter and sleepless hatred during the four hundred plus years since their doom was pronounced. Being a people of nomadic habits, they were as plundering and dangerous as the Bedouin Arabs, particularly to the southern tribes. The national interest required, and God, as King of Israel, decreed that this public enemy should be removed. Their destruction was to be without reservation or exception. In Deut. 25:19 The commandment is given to eradicate Amalek, a mission the Jewish people are to perform upon entering the land.^[61] It is said that the Torah mandate to eradicate Amalek is based on the prerequisite of when HaShem your God gives you rest from all your enemies.^[62]

 

We are informed that Saul struck down the Amalekites (v.7), but it seems some escaped and took up residence with their cousins the Ishmaelites because they appear at a later date in the biblical text.^[63] History tells us of the far-reaching effects of the Amalekites; they keep rearing their deep-seated hatred. Haman, the advisor to King Xerxes in the Book of Esther is an Agagite (from the royal leaders of Agag). In the last 100 years, Amalek appeared in Hitler's German army and most recently in the October 7, 2023, Arab attack from Gaza against Israel. Timna for over 210 years fostered this hatred in her children, generation after generation, until the children of Amalek attacked Israel coming out of Egypt. Today, we see these Amalek attack Israel in street protests, calls for the destruction of Israel, and that Israel is creating a genocide in trying to defend themselves against their suicidal neighbors since the attack of October 7, 2023. Amalek is working to change the opinion of the world and foster the false idea that Israel and the Jews are the occupiers of the land. How do I suspect Israel will win this latest battle with Amalek? Israel will need to listen to the prophet Jeremiah and take his words to heart. Today, two of Timna’s children are known by the names of Tucker and Owens as they spread their lies and hatred of the Jewish people.

 

Saul spared Agag, (v.8-9), probably to enjoy the glory of displaying a distinguished captive and by this willful and partial obedience to a positive command (1 Sa 15:3), complying with it in some parts and violating it in others, as suited to his taste and humor. Some commentators see Saul as showing his selfish, arbitrary temper, his love of despotic power, and his utter unfitness to perform the duties of a delegated king in Israel.^[64] It has even been said, that a reading of Saul's story shows that his primary problem is that he likes to make sacrifices, but he has trouble doing what God asks him to do and here we can hear the refrain of the prophets. But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but everything that was vile and refuse, that they destroyed utterly. Our text states, Saul and the people; the one proposed to do so and the other consented to it, and so both were guilty of not heeding the voice of HaShem. The verb here is in the singular which suggests that not just Saul, but the whole nation took pity on the people and sinned. Malbim, in his discussion of the pity the people had for Amalek, shows that it was not only emotional but also intellectual reasoning that allowed them to calculate a rational disagreement with HaShem’s decision and command to destroy Amalek.^[65] Here, Grandmother was right, ‘everything changes, but it stays the same.’ To repeat ourselves, follow the teaching of Jeremiah the prophet in chapter 5; to destroy the evil we know as Amalek and antisemitism.

 

In Deut. 21:18-21 “If a man has a stubborn and rebellious son who will not obey the voice of his father or the voice of his mother, and, though they discipline him, will not listen to them, then his father and his mother shall take hold of him and bring him out to the elders of his city at the gate of the place where he lives, and they shall say to the elders of his city, ‘This our son is stubborn and rebellious; he will not obey our voice; he is a glutton and a drunkard.’ Then all the men of the city shall stone him to death with stones. So, you shall purge the evil from your midst, and all Israel shall hear, and fear.”

 

When I was a young man with very small children, they were still a joy before they became teenagers. I meditated on this verse and thought, why would God ask a Parent, whom he had given a son to, and placed a responsibility to love and care for that child, tell them to bring that child to the elders to have them put him to death? A parent, regardless of their love for a child, cannot cover and ignore that child’s bad choices and sins! Our father in heaven, can he ask anything of his children he does not ask of himself? Through an act of Justice that we are not fully able to understand, the scales of Justice must be balanced. If we read the above verse in a literal fashion, years of living teach us that a stubborn and rebellious child brings nothing but heartache to their parents and will face justice themselves at the hands of a righteous court at some point in their future.

 

Samuel the prophet was told by Hashem, I regret that I made Saul king, he has turned back from following me and has not followed my commands. (v.11) This emphasizes the permanence of God’s decision to punish Saul and anoint another king. The Hebrew verb used here, nacham, often rendered as “regret,” is the same verb used in (1 Sam 15:11) and (15:35), where the narrative notes that HaShem regretted making Saul king; it is also used in (Gen 6:6) with the story of the flood. Since Saul has disobeyed the stipulations of God’s promise to make him king—which specified certain expectations from Saul and the people as stated: (12:14–15)— If you will fear the Lord and serve him and obey his voice and not rebel against the commandment of the Lord, and if both you and the king who reigns over you will follow the Lord your God, it will be well. But if you will not obey the voice of the Lord, but rebel against the commandment of the Lord, then the hand of the Lord will be against you and your king. The language of regret in (v. 11) and (15:35) reflects HaShem’s decision to effect a change in kingship in the wake of Saul’s disobedience. The language here implies that Saul's failure was due to a calculated decision to act contrary to HaShem's directive and according to Malbim, that deepened Saul’s level of guilt. HaShem’s response to the people then is the same for us today; the instruction in (v.14-15) is God’s instruction, as father to his children. HaShem’s judgment is tempered by his mercy, and as a child of emunah (faithful obedience), we must ‘obey the voice of HaShem’ and thereby the hand of HaShem will not be against us but will be for us.

 

Notice how this affected Samuel the prophet. Samuel was angry with King Saul, but he cried out in prayer all night on his behalf. (v.11) It's interesting to note that the words of (v.13), “I have performed the commandment of the Lord,” said by Saul to the prophet Samuel, are the exact opposite of those told to Samuel by God in (v.11). “He has turned back from following me and has not performed my commandments.” Did King Saul honestly think he had followed God's voice and command? King Saul tries to shift the blame from himself to the people, (v.15) but Samuel reminds Saul of his Great Commission. The Lord sent you on a mission and said, ‘Go, devote to destruction the sinners, the Amalekites, and fight against them until they are consumed.” (v.18) God has a plan and the word he has spoken will come to fruition. Why did Samuel get so angry and upset with Saul and he prayed and cried all night. The verb in (v.11) he “cried out” indicates a state where a person is so agitated he cannot articulate in words his feelings.^[66]

 

Could it have been that Samuel had been a teacher and Father to Saul and after loving Saul and seeing the great potential he had, Samuel’s heart was broken when HaShem told Samuel the choices that had been made and the result of those choices? Or maybe, as a prophet, Samuel understood all too well what would now happen to the children of Israel because Saul failed to obey the voice of HaShem. Could it have been that Samuel understood an opportunity to establish the rule of God's kingdom had been missed? Samuel rebuked King Saul and told him what you have done in not obeying the voice of Hashem is, “evil in the eyes of Hashem”.(v.19) How many times do we try to rationalize and improve on what God says or we use our Intellectual powers to convince ourselves that when God said “of the tree of knowledge of good and evil you shall not eat” he didn’t mean, we can-not eat of it. In God’s great wisdom and knowing, when he tells us in the Torah to “do not” do such and such a thing, as a Father, he is looking into the future, and with his great wisdom he understands that those actions and deeds will not be good for his children, but… with our free will, if you want to do it, go and learn for yourself, it’s not going to be good for you. What HaShem has prohibited, no amount of intellectual reasoning will make it permissible, and what God has permitted, when arrogant men reason and make it prohibited, they, like King Saul, have done ‘evil in the eyes of HaShem’ and have set themselves up as gods who know better than God (HaShem).

 

The King and his people convinced themselves if they took sheep and oxen from the booty, “as firstlings of the ban,” to sacrifice to God. We would be sacrificing the best of the booty taken in war as an offering of first fruits to the Lord, this would be a praiseworthy sign of piety, by which all honor was rendered to God as the giver of the victory, as was done in Moses Day. (Num. 31:48ff.) Maybe this is what, Saul meant to say, as to what the people had done on the present occasion; only he overlooked the fact, that what was banned to HaShem could not be offered to Him as a burnt-offering, because, being most holy, it belonged to Him already (Lev. 27:29), and according to (Deut.13:16), was to be put to death, as Samuel had expressly said to Saul (v. 3).^[67] So God asks us to do, A, B, and C, and to show how capable we are, we do A and X, Y, and Z thinking the Father will be most proud of his children. Maybe that is the reason HaShem commands, “Everything that I command you, you shall be careful to do. You should not add to it or take from it. (Duet.12:32) Another point which can be drawn from this passage: what God has condemned, you cannot bring to him in worship; he cannot and will not accept it. Therefore, all forms of idolatry and false worship are vanities of all vanities, useless; there is no spiritual mileage to be gained from them.

 

The poetic form of verses (22-23) serves to highlight their significance and convey the message that right (obedience) is more important than rite (sacrifice). Samuel is the first in the line of prophets such as Amos, Isaiah, and Micah, who do not attribute paramount importance to sacrifices. Most of the literary prophets demand moral behavior along with ritual; only Jeremiah (7:21–23) resembles Samuel in demanding obedience to the Lord. Rebellion against the Lord is like the sin of divination (a form of idolatry; Deut. 18:9–14), both of which involve turning away from HaShem. The repetition of ‘rejected’ hints at the principle of measure for measure, “mida kneged mida” the punishment corresponding to the sin. By enthroning Saul, the people rejected the LORD as king (8:7); now the LORD rejects Saul as king.^[68] The point being stressed in our parsha is that obedience to God’s directives is of utmost importance, and the true test of a religious profession of faith is the outward obedience. Emunah (faith) is understood as faithful obedience and is considered of greater importance than the inward emotional sentiment or feelings of spiritual piety.

 

Saul was told at Gilgal that his kingdom would not endure (13:14) but now he has gone too far, and the kingdom was taken from him. We are told in (v.27-28) that Saul grabs the prophet's “hem of his robe” as he turns to walk away. This probably refers to the tassels required by the law (Num 15:38–39). The king grovels at the feet of the prophet and in doing so, he rips the prophet's robe, taking this as a prophetic sign Samuel tells King Saul, God has torn the kingdom of Israel from you. Samuel uses the image of his torn garment to describe God’s judgment on Saul. Samuel gives a symbolic interpretation of the tearing of the robe. One of the things we learn from our study of Scripture, is that God takes sin and disobedience so seriously that he cannot allow it to continue, but he gives us space to repent and correct our behavior. One of the things programmed into us humans is a deep sense of justice. We all desire to see justice come to those who thumb their nose at God’s word and everything good and true. In our world today, we are standing in a place where we could possibly, in our lifetime, see justice dispensed and displayed on the earth like we have not seen for a very long time. HaShem is moderating his judgment with his tender mercies, but eventually, his patience will expire, and judgment will be seen in the land.

 

We are told that Hashem repents that he had ever made Saul King over Israel. How can it be that Hashem repents? In (v.29) we are told that God is not a man and that he should repent. “God is said to repent when a change in the character and the conduct of those with whom he (God) is dealing leads to a corresponding change in his (God's) plans and purposes toward them. Thus, (a) Upon man’s repentance God repents and withdraws a threatened punishment or judgment, as in Exodus 33:14, and 2 Samuel. 24:16. And (b) upon man’s faithlessness and disobedience, he cancels a promise or revokes a blessing he (God) had given. The opposite is also true. God's repentance is not a sign of mutability. A change in the attitude of man to God necessarily invokes a corresponding change in the attitude of God toward man.^[69] For a text of scripture that is difficult to comprehend, Rabbi Saul (Paul) sums it up well. Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable are his ways! “For who has known the mind of the Lord, or who has been his counselor?” “Or who has given a gift to him that he might be repaid?” For from him and through him and to him are all things. To him be glory forever. Amen. (Rom. 11:33-36) Without faith (Emunah, faithful obedience) it is impossible to please God, for whoever would approach him must believe that he exists and that he rewards those who seek him. (Hebrews 11:6)

 

Hakham’s appendix:

 

Shabbat Zachor (the Shabbat immediately before Purim) is the only Torah reading in the entire year that every single halakhic authority agrees is a Torah-level obligation for every man, woman, and child to hear in person.

 

In the Messianic age, the reading of I Samuel 15:1–34 undergoes a profound shift from a story of tragedy and missed opportunity to a blueprint for absolute spiritual clarity. This passage records King Saul’s failed mission to wipe out Amalek and the subsequent "handing over" of the kingdom to David. In the era of Mashiach, this text is re-read as the moment the "Mashiach ben Yosef" energy (Saul) is finally integrated into the "Mashiach ben David" energy.

 

In the text, Saul spares Agag (the king of Amalek) and the best of the livestock out of a misplaced sense of "compassion." The prophet Samuel rebukes him, stating that "To obey is better than sacrifice". In the Messianic Age, the Meforshim (like the Malbim) explain that in the future, our "perception of mercy" will be corrected. We will understand that being "merciful" to the cruel is actually cruelty to the innocent. Shabbat Zachor in the future celebrates the perfection of judgment. We will no longer feel the "tug" of Saul’s doubt. The reading will serve as a testimony to the fact that Mashiach has finally achieved the "Total Obedience" that Saul could not.

 

The text records that because Saul spared Agag for one night, the "seed of Amalek" was preserved, eventually leading to Haman the Agagite in the Book of Esther. The Zohar teaches that the "Final Agag" is the spiritual root of doubt. In the future reading of I Samuel 15, we will focus on verse 33, where Samuel "hews Agag in pieces". This is seen as a prophetic precursor to God "slaying the Leviathan". It represents the final destruction of the ego-driven leadership that Agag symbolized.

 

As we approach Shabbat Zachor on February 28, 2026, the reading of I Samuel 15 carries a unique weight. The text says the kingdom was given to a "neighbor who is better than you" (David). As we count the 999[70] Footsteps, many believe we are in the transition from the "Saul" phase of history (secular/physical building) to the "David" phase (spiritual/revelatory building).

 

Just two days after this reading (March 2nd), the historical date for the "Battle with Persia" arrives. The reading of Saul's failure serves as a warning and a fortification: this time, the "remnant" will not hesitate; the "Amalekite" influence of doubt will be neutralized before it can take root.

 

Now look at what is happening right now, literally in the weeks leading up to this Shabbat Zachor:

 

The Houthis in Yemen have officially adopted the name “Amalek” for Israel in their government statements and have declared a religious war of extermination against the Jews, exactly echoing Haman’s language.

 

Hamas’s 1988 charter and its 2017 “softened” version still cite the hadith about killing Jews behind rocks and trees as their ultimate goal, and their actions on Oct 7 were celebrated by many classical authorities (Rav Dov Lior, Rav Shmuel Eliyahu, Rav Tau, etc.) as the most unambiguous manifestation of Amalek in our generation.

 

Iran’s leadership and IRGC constantly use the term “erase from the pages of time” and fund all the proxies that are literally trying to do to Israel what Haman planned.

 

This is the first time in history that multiple enemies simultaneously self-identify with the spiritual DNA of Amalek while actively carrying out an encirclement and attempted annihilation of the Jewish people in the exact same time-frame as the reading of Zachor and Purim.

 

Many of the greatest Gedolim alive today have said openly that we are living through the actual war of Amalek that the Torah told us we would have to fight in the final generation before Mashiach. Notable quotes from the last 12 months:

 

Rav Dov Lior (former Chief Rabbi of Hebron-Kiryat Arba): “What we are seeing from Hamas and Iran is Amalek in its purest form. The mitzvah of מחיית עמלק applies today literally.”

 

Rav Shmuel Eliyahu (Chief Rabbi of Tzfat): “October 7th was the revelation of Amalek for our generation. Anyone who still has doubt after seeing what they did to babies and women is spiritually blind.”

 

Rav Efraim Kachlon (Rosh Yeshivat Ramat Gan): “The war we are fighting now is the milchemet mitzvah of wiping out Amalek. There is no greater mitzvah in the entire Torah today.”

 

The Bnei David Academy (Eli) issued an official letter signed by dozens of rabbis stating that every soldier fighting in Gaza and Lebanon is currently fulfilling the Torah mitzvah of wiping out Amalek in its most literal sense.

 

The readings of Shabbat Zachor (February 28, 2026) interact with current events in the Middle East by providing a historical and spiritual framework for the existential tensions currently reaching a boiling point between the United States, Israel, and Iran.

 

In the Jewish world, "Amalek" is not just a tribe; it is a geopolitical archetype of those who target the vulnerable and refuse to accept the existence of a higher moral order.

 

As we enter the final week of February 2026, the world is watching a high-stakes "clock" that aligns perfectly with the Shabbat Zachor cycle:

 

The Reality: President Trump has issued a 10-to-15 day deadline for Iran to accept "Zero Enrichment" or face direct military action. This window (Feb 24 – March 10) encompasses Shabbat Zachor, the Fast of Esther, and Purim.

 

The "Zachor" Resonance: Shabbat Zachor is the day Jews are commanded to remember the enemy who attacks when you are weary. In the current military buildup—with U.S. F-22 Raptors reportedly landing at Ovda Airbase and two carrier strike groups (USS Gerald R. Ford and USS Abraham Lincoln) in position—the reading of Zachor serves as a spiritual "readiness drill" for the conflict ahead.

 

In his government meeting on February 22, 2026, Prime Minister Netanyahu spoke of a "Hexagon" of alliances (including India, Arab nations, and Mediterranean partners) to counter the "Radical Axis."

 

The Amalek Connection: Netanyahu has historically used the term "Amalek" to describe modern existential threats (specifically referencing it on Oct 28, 2023, regarding Hamas). In 2026, this terminology is being expanded to the "Head of the Octopus" in Tehran.

 

The Shabbat Zachor reading focuses on Saul’s failure to complete a mission due to pressure. Netanyahu’s rhetoric in 2026 is clearly designed to project the opposite, an unwavering commitment to "finishing the job" against the nuclear threat.

 

The current tensions are a direct sequel to Operation Midnight Hammer (June 2025), where the U.S. previously struck Iranian nuclear sites. Because the threat was "weakened but not destroyed" in 2025, the 2026 Shabbat Zachor reading of I Samuel 15 (where Saul's failure to finish the job allowed Agag to survive) hits home with frightening accuracy. Military analysts and religious commentators alike are pointing to this Shabbat's reading as a warning: Partial victories in the Middle East often lead to greater future conflicts.

 

Revelation 13:11 – 14:12, 15:2-4

By: H. Em. Rabbi Dr. Eliyahu ben Abraham

 

Revelation 13:11 And [I] saw another beast of prey rising up out of the earth, and having two horns, similar to a lamb, and speaking as a dragon, (serpent) And he executes all the authority of the first beast of prey in his presence, (in the presence of the first beast of prey) and he makes the earth and its inhabitants prostrate in worship before the first beast, whose deadly wound was healed, And he performs great signs, in order to make fire to come down out of the heavens to the earth in the presence of men. And leads astray [all] the inhabitants of the earth by means of signs given to him to perform in the presence of the [first] beast of prey; saying to the inhabitants of the earth, make a statue (image - icon) of the [first] beast of prey that had the wound of the sword and lived. And to him was given [ability] to grant spirit (life-breath) to the image of the beast of prey, in order for the statue (image - icon) to speak (as golem), and to make as many as would not worship the image (icon) of the beast of prey to be put to death. And (he – the image - icon) makes all small, the great, the rich, the poor, the free, and the bond slave to place an image (stamp, emblem or stigmata) [bite of the snake] on his right hand or on [and] his forehead; and in order not to buy or sell if [he did] not have the image (stamp, emblem or stigmata) [bite of the snake] or name (remembrance) [usually שֵם shem in Hebrew however in D’varim 25:19, the very antithesis זֵכֶר zeker] of beast of prey or a fixed number of his name (remembrance). Here is the wisdom (hokhmah) let the one having understanding (bina) make a judgment [concerning] the number or the beast of prey for it is the number of man and the number of it [is] six hundred, sixty [and] six (666) [cf. Kohelet/ Ecclesiastes 7:25-29 the very antithesis to Divine Hokhmah and Binah].

 

14:1 And I looked and behold [a] lamb standing on the mountain [of] Tzion and with him 144,000’s having the name (remembrance) of the Father having been written on their foreheads. And I heard a voice out of the Heavens as [a] sound of many waters and as [a] sound of great thunder [voices] and the sound of Lyres (harp) singers playing in [on] their lyres (harps). And they sang a new song before the throne and before the four chayot (living creatures) and before the Elders (Zekenim), and no one could learn (perceive the understanding or meaning of) the song except the 144,000 set free (redeemed) the earth. These are [those] who were not rendered ritually impure by [foreign] women, chaste (uncontaminated from apostasy) for they are the talmidim of (following) the lamb wherever it may lead (ones following the Mesorah of the lamb lit. under the Lamb’s guidance). These are bought (purchased or redeemed) from the first fruits of royal men (anashim) to G-d and the lamb. And in their mouth was not found any deceit, for they are present before the throne of G-d. And I saw another messenger rushing (davening) at midday (highest part of the Sun’s circuit) [Prayer at Mincha dressed with Talit], having the eternal Mesorah heralding the Mesorah to the ones sitting on the earth, and every [to] (non-Jewish) nation and [to every non-Jewish] race, language, and people. Saying with a loud voice, being in reverential awe of G-d (worship): give Glory to Him because the hour of His judgment (decision) [has come] and prostrate yourselves before the Maker of the Heavens and the earth and the sea and the springs (fountains) of waters. And another messenger accompanying (follows) saying it falls, it falls, Babylon the great city, because out of the wine of fury (wrath) of her prostitution (apostasy) she has made the gentiles drunk (saturated with apostasy).

 

And a third messenger accompanying (follows) them, speaking in a loud voice (saying) if anyone is] worshiping (prostrating before) the statue [icon] beast of [the] prey and received the image (stamp, emblem or stigmata) on the forehead or on his hand, The same shall drink the wine of G-d’s wrath being undiluted and blended with the cup of His punishment, [and they] shall be tormented in the fire and sulphur in the presence [and] (in the judgment) [and the] of the holy messengers (Prophets) and the presence (judgment) Lamb. And the smoke of their torment [will be] forever and ever unceasing day and night (for) the ones (who) worshiped the beast of prey and its statue/icon and received the image (stamp, emblem or stigmata) of its name (remembrance). Here is the perseverance of the Righteous/Generous ones keeping the mitzvot (commandments) of G-d and faithful to Yeshua’s [example and teachings]!

 

15:2 And I saw a sea of glass mixed with fire, (and) and those who do gain the victory over the beast of prey and over his statue/icon and the number (calculations) of its name (remembrance) standing on the sea of glass having the Lyres (harp) of G-d. And they sang the song of Moshe the servant of G-d and the song of the Lamb, saying great and wonderful are Your acts Adonai, LORD G-d Almighty (El Shaddai), righteous/generous and faithful are Your ways [Halakhot], King of the Tsadiqim Who do fear You Adonai and glory to HaShem who alone is G-d; for all the Gentiles will come before You, for Your Righteousness/generosity has been made known.

 

Commentary

 

The Revelation of Yeshua HaMashiach

 

Far be it from us to tell anyone how difficult it is to translate, comprehend, and comment on this symbolic Revelation. When we talk of the “Revelation,” it is usually opened with the first verse to establish some ground rules and interpretive keys.

 

Revelation 1:1 The Revelation of Yeshua HaMashiach, which God gave unto him, (Yeshua) to show unto His bond slaves (God’s servants) things which must shortly come to pass; and he sent (Yeshua) and signified it (put into symbolic language) by his messenger unto his servant Yochanan:

 

The opening passage is loaded with information needed for interpreting the Revelation of Yeshua HaMashiach. The key statement of this Revelation is that it is established in symbolic language. Therefore, all that we read must be filtered through the ancient system of Jewish symbols. [71]

 

We will cite one other passage from the Revelation that will help us in our understanding of So’od materials.

 

Revelation 1:20 s for the So’od (secret) of the seven stars which you saw in my right hand, and the seven golden Menoroth: the seven stars are the messengers (angels) of the seven congregations, and the seven Menoroth are the seven congregations.

 

Encoded into the So’od of Revelation is an interpretative key that helps us understand the meaning of the Secret (So’od). In the present verse, we see that the “seven stars” are actually the Seven Officers of the Congregations. And that Seven Menoroth are the Seven Congregations. Therefore, we note that So’od often includes interpretative keys. However, we must state that this is not always the case, and interpreting So’od is based on understanding Jewish signs and symbols.

 

Given this foundational information, we will look at the pericope relative to the Revelation and our Torah Seder, Shabbat Zachor.

Beasts of Prey

 

Revelation 13:11 And I saw another beast of prey rising up out of the earth, and having two horns, similar to a lamb, and speaking as a dragon (serpent).

 

Our pericope opens with a line of symbols.

 

1. Beast of Prey

The image of the beast of prey, along with its horns and speech, is all interrelated and multifaceted. The beast of prey is relative to the ravenous nature of the character that seconds the first beast of prey. The first beast of prey is described in chapter 13, verses 2ff. Lexicons offer several options for the Greek word θηρίον therion. Among them are words like monster, wild animals, and wicked persons. However, the lexicons only allow us to see that the imagery of this “beast of Prey” is that of animal characteristics. It is common to find these characteristics in man.

 

Rabbi Eleazar said: "Nimrod used to entice people into idolatrous worship by means of those garments, which enabled him to conquer the world and proclaim himself its ruler, so that people offered him worship. He was called 'Nimrod,' for the reason that he rebelled [himrid] against the most high King above, against the higher angels and against the lower angels." [72]

 

It was Nimrod who put Abraham Abinu to the great test.

 

Nimrod called Abraham and commanded him to worship Fire. Abraham said to him, "So let's worship water since water has the power to extinguish fire." "Right," said Nimrod, "We should worship water." "In that case, we should worship the clouds, since they carry water." "Yes, we should worship the clouds." "Then we should worship the wind, since it drives the clouds across the sky." "Yes, we should worship the wind [the word ruach also means spirit, a key to the next point of the argument]" "But," said Abraham, "humans have the power to rule over the spirit. Should we worship human beings?" "You're playing with words," cried Nimrod. "I worship only fire, and I am going to throw you into a huge furnace. Let the God you worship come along and save you from it!" [73]

 

Man is endowed with two natures, the yetzer HaTov and the yetzer hara. The yetzer hara is the animal nature that each of us is given to overcome, control, and balance. However, the world is filled with men who have no control over their animal nature. Or, they have given over to it and its development. This “Beast of Prey” typifies a man who has given himself totally over to his animal nature. The man who balances between the two natures is a Tzadik. The man who does not labor to balance the two natures is only the animal that resides within his yetzer hara. We could follow the imagery to suggest that he is only a man seeking things of man. However, the “Beast of Prey” not only seeks the things of man; he seeks to persuade other men to follow him and worship humanism as if it were a god.

 

Nimrod was the King of Babel. His Eminence Rabbi Dr. Hillel ben David has taught us that the practice of the constituents of that city was making bricks. They did not make bricks in order to build something; they gathered just to make bricks. Humanity has a way of worshiping idle practice. Or, to put it another way, just doing nothing. We would further the idea by saying humanity has a habitual practice of worshiping the self in these self-indulgent moments of aimlessness. Of course, the “Beast of Prey” is not concerned with idleness but defiant opposition to G‑d and G-dly practices.

 

2. Rising out of the Earth

The specific connotations here differ from the first beast of prey that rises out of the sea, indicating his ascension from Gentile humanity. The second beast of prey is associated with the earth rather than the sea. This may very well be because his association with the earth deals with his realm of influence, which we will see in the next verse.

 

3. Two horns like those of a lamb

The horn is symbolic of war and military campaigns. [74] Furthermore, the horn (Shofar) is often used as a call to assembly, war, alarm, and the new moon. The horns of a lamb seem to indicate a more subtle approach when we place the horns of a lamb, a meek animal, on a beast of prey. Here we see a picture of deception. Therefore, the horn, also a symbol of power, is the power of deception possessed by the second beast of prey.

 

4. Speech like a serpent

 The imagery of the Dragon speaking like a serpent is deeply So’od. The image of Gan Eden and the conflict between the serpent and the temptation of man comes to mind. Dragons were thought to be mythological personifications.^[75] B’resheet tells us that of all the “beasts of the field,” the serpent was the most subtle. [76] The beast of prey with horns of a lamb, speaking like a serpent, tells us of the subtlety and deception that the second beast of prey employs in his reign of power. Therefore, the character of the second beast of prey is that of deception.

 

The Beast of Prey’s Power

Revelation 13:12-13 And he executes all the authority of the first beast of prey in his presence, (in the presence of the first beast of prey) and he makes the earth, and its inhabitants prostrate in worship before the first beast, whose deadly wound was healed, and he performs great signs, in order to make fire to come down out of the heavens to the earth in the presence of men.

 

The power of this beast of prey is borrowed, or should we say that it rests in the imagery of the Prophet Eliyahu. Here again, we seek the meaning of this power in the imagery borrowed from some other entity. Eliyahu called fire down from the heavens in his great conflict with the prophets of Baal. So why does the beast of prey call down fire from the heavens? Note that it is not a real ability, and that it is based on what Eliyahu did. The imagery is once again deceptive. If this beast of prey follows the practices of a G-dly Prophet, what will the inhabitants of the earth think? Therefore, the lie is associated with truth. When a lie is associated with a truth, it is all the more deceptive.

 

The Icon

Revelation 13:14 And leads astray [all] the inhabitants of the earth by means of signs given to him to perform in the presence of the first beast of prey; saying to the inhabitants of the earth, make a statue(image - icon) of the first beast of prey that had the wound of the sword and lived.

 

Because the language of Revelation is symbolic, the exact idea of the “image” is a bit ambiguous. Here, our Greek text of Revelation uses εἰκών eikon, which is easily translated “icon.” In the world of computers, the “icon” is abundant. In a manner of speaking, the icon represents a program or process. However, this is not the context of the icon of Biblical or ancient history. Icons used in the first century and after were pictures filled with symbolic imagery.

 

More broadly the term (icon) is used in a wide number of contexts for an image, picture, or representation; it is a sign or likeness that stands for an object by signifying or representing it either concretely or by analogy, as in semiotics; by extension, icon is also used, particularly in modern culture, in the general sense of symbol — i.e. a name, face, picture, edifice or even a person readily recognized as having some well-known significance or embodying certain qualities: one thing, an image or depiction, that represents something else of greater significance through literal or figurative meaning, usually associated with religious, cultural, political, or economic standing. [77]

 

The old cliché that a picture is worth a thousand words is apropos here. The icon captures the nature of the first beast of prey’s character. The first beast of prey is concisely pictured as one who opposed G-d directly. His direct blasphemy is pointed against the “Mishkan” of G-d. We have discussed the ideas of the Mishkan in previous pericopes, Mordechai 91 and 96. (See especially the discussion on Mishkan in Pericope 96) The Mishkan’s imagery here is understood as the new “living stones” rather than the literal Mishkan. What now becomes important is the fact that the first beast of prey slanders the “living stones.”

 

Revelation 13:6 And he opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in spirituality. [78]

 

This will be specifically relevant later on in our commentary. Therefore, the icon is something associated with the fact that the first beast of prey blasphemes the “living stones” of G-d.

 

The second beast of prey leads all the inhabitants of the earth astray by the use and employment of this icon.

 

Revelation 13:15 And to him was given ability to grant spirit (life-breath) to the image of the beast of prey, in order for the statue (image - icon) to speak (as a golem), and to make as many as would not worship the image (icon) of the beast of prey to be put to death.

 

The second beast of prey has the ability to give life to or animate the icon, whereby the icon can speak, as does the golem when the appropriate words and actions are accomplished.

 

GOLEM, a creature, particularly a human being, made in an artificial way by virtue of a magic act, through the use of holy names. The idea that it is possible to create living beings in this manner is widespread in the magic of many people. Especially well known are the idols and images to which the ancients claimed to have given the power of speech.

 

Among the Greeks and the Arabs, these activities are sometimes connected with astrological speculations related to the possibility of “drawing the spirituality of the stars” to lower beings. [79]

 

The golem is a body without a soul. The Rabbis use this same word to describe the ignorant who do not conduct themselves in a wise manner. [80] If we interpret these symbols correctly, we see that the second beast of prey brings soullessness to the people of the earth. Or, we might say that he depreciates the souls of those who would otherwise love G-d and follow His Torah. The animation (life breath) of this golem (soulless being or thing) causes its follower or person who accepts the “image (stamp, emblem, or stigmata) bite of the snake on his right hand or on his forehead” to become soulless like the golem. The golem is made of earth or clay. Again, the imagery carries weight worth mentioning. Contemporary scientists brag of their ability to clone animals, humans, and other objects. However, one thing stands clear; they have to use the materials that G-d created ex nihlio. The golem made of clay or dirt is brought to life by writing certain letters on the forehead of the golem, spelling אֱמֶת (emeth) “truth” and following some ritual. The live golem serves its master following its every command. This again teaches us what the beast of prey will do. After the animation of the icon, all will worship it and the first beast of prey or die. However, I will reiterate the point that what is actually being alluded to here in the Revelation is the stripping away of the soul and spirit of those who would be G-dly. This is applied to ALL the (Gentile) inhabitants of the earth. With regard to the fact that the “inhabitants of the earth,” which are gentiles, we see that they are forbidden from knowing and practicing truth through stripping away the genuine soul. This stripping away comes through the power of deception we have mentioned above.

 

The Mark, Image, or Stamp

Revelation 13:16 And (he – the image - icon) makes all small, the great, the rich, the poor, the free, and the bond slave to place an image (stamp, emblem or stigmata) [bite of the snake] on his right hand or on [and] his forehead.

 

The golem, by power and command of its master, causes ALL who have received the image (stamp, emblem, or stigmata) [bite of the snake] on his right hand or on [and] his forehead. The image received in the hand or forehead is also symbolic and antithetical. Because the Jew places the Tefillin on his right hand and forehead, we now see that the substitution and antithesis of Judaism is prescribed as a way of life.

 

R. Akiba stated: As it might have been presented that a man shall wear tefillin on Sabbaths and festivals, it was explicitly said in Scripture: And it shall be for a sign unto thee upon thine hand, which denotes: on those days only that require a sign; but these, since they themselves are a sign, are excluded. [81]

 

The articles of tefillin are a sign of the covenantal relationship between G-d and the Jew. [82] Consequently, the image (stamp, emblem or stigmata) bite of the snake on his right hand or on and his forehead is a sign of covenantal union with the first beast of prey and his system of worship.

 

The image (stamp, emblem, or stigmata) bite of the snake is placed on his right hand and on his forehead. Therefore, we see that the placement of this image on the hand or forehead is in some way an alliance with the antithetical system of G-d’s tefillin. The tefillin represent devotion and faithfulness to G-d. Therefore, the faithfulness of the system implemented by the beast of prey is faith in man and his humanistic system. However, we should note that those who subscribe to this system believe they are following a path that leads to G-d. I will discuss this in more detail later.

 

Remember The Amalek

Revelation 13:17 and in order not to buy or sell if he did not have the image (stamp, emblem, or stigmata) bite of the snake or name (remembrance) usually שֵם shem in Hebrew however, in D’varim 25:19, the very antithesis זֵכֶר zaker of beast of prey or a fixed number of his name (remembrance) usually שֵם shem in Hebrew; however in D’varim 25:19 זֵכֶר zaker.

 

When we translate and comment on various pericopes of the Nazarean Codicil, we must always do so within the confines of our Hermeneutic genre. Furthermore, we must always translate and comment from the context of the material genre. Therefore, when we translate, comment, and elucidate the present pericope of the Revelation, we must do so within the genre of Shabbat Zachor.

 

The above-cited verse is hard to read with all my notes and elucidations. I have left all these elucidations for the reader to note that there is a direct verbal connection to the Shabbat Zachor theme in this Revelation pericope.

 

The Greek word ὄνομα onoma {on'-om-ah} indicates a “name.” However, something of great interest happens in the Greek version of D’varim 25:19. The authors of the LXX have translated the Hebrew word זֵכֶר zeker (remember) as name ὄνομα onoma.

 

Debarim (Deuteronomy) 25:19 καὶ ἔσται ἡνίκα ἐὰν καταπαύσῃ σε κύριος ὁ θεός σου ἀπὸ πάντων τῶν ἐχθρῶν σου τῶν κύκλῳ σου ἐν τῇ γῇ ᾗ κύριος ὁ θεός σου δίδωσίν σοι ἐν κλήρῳ κατακληρονομῆσαι ἐξαλείψεις τὸ ὄνομαΑμαληκ ἐκ τῆς ὑπὸ τὸν οὐρανὸν καὶ οὐ μὴ ἐπιλάθῃ

 

The text would then read…

 

Debarim (Deuteronomy) 25:19 And it will come to pass whenever the LORD your God will have given you rest from all your enemies round about you, in the land which the LORD your God gives you to inherit, you will blot out the name of Amalec from under heaven and will not forget to do it. [83]

 

Rashi’s translation of the same passage reads…

 

Debarim (Deuteronomy) 25:19 [Therefore,] it will be, when the Lord your God grants you respite from all your enemies around [you] in the land which the Lord, your God, gives to you as an inheritance to possess, that you shall obliterate the remembrance of Amalek from beneath the heavens. You shall not forget! (Rashi)

 

Consequently, our pericope of Revelation ties directly to the Amalek.

 

When all the data and symbology from our pericope is weighed against the Torah Seder of Shabbat Zachor, we find amazing insights into its imagery.

 

The wickedness of the Amalek is so prevalent that it demands notice and elucidation.

 

The Revelation reveals the identity of the beast of prey in its connection to Shabbat Zachor as Amalek. When we realize that the beasts of prey are the Amalek, or at least Amalek in nature and conduct, we can begin to better understand all the imagery and symbology.

 

The Amalek are identified with Esau, Esau is identified as Rome, and Esau is further allied with Yishmael through the marriages to the daughters of Yishmael. [84]

 

The reader should read the following comments with great care and caution. These comments are NOT designed to be offensive or contentious. It is an absolute fact that we should follow the example of Yeshua. It is also a fact that we believe Yeshua is Mashiach. However, we do NOT believe that the Christian system of worship has replaced Jewish Orthodox practice. Therefore, any system that has replaced Jewish Orthodoxy is under scrutiny. Furthermore, we believe that the Messianic practices are not authentic unless they embrace Jewish Orthodoxy.

 

The unfolding of the mystery reveals that Rome (The Church and Christianity) is the pseudo-prophet that has established a system of mimicking G-d’s established system and order.

 

The heritage passed to those who follow the antithetical system of Rome is deception.

 

Yirmiyahu (Jeremiah) 16:19 O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles will come unto You from the ends of the earth, and will say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit.

 

Rome (Christianity) has inherited the lies of their fathers. The Mishnah records the “Sayings of the Fathers” as an ethical system of mores, which we are to emulate. The Church also has “fathers,” who publish an antithetical system of worship. Christian worship is fully endowed with icons, images, all of which are placed on hands and foreheads.

 

I find it so apropos that we read of Shabbat Zachor so near the season of “Lent” and “Ash Wednesday” where the worshipers receive a mark, image, or stamp of ash in their right hand or forehead.

 

Note the cross of ash on a worshiper’s forehead in the image.

 

Also, note the image^[85] on the Wikipedia site, which shows men and women receiving the mark of the cross on their foreheads.

 

The entire system of Lent and its representation is taken out of season and context. It is another form of deception and replacement theology, which brings us to the core of the Revelation. The beast of prey has presented ALL Gentile humanity with a seemingly suitable substitute. However, the substitute is sold under the guise of replacement.

 

One of the greatest enemies Judaism has had to fight is the Replacement Theology movement. In short, this theology teaches that the Church is the “New Israel.” This theology had great acceptance when there was no nation of Yisrael in the land. However, with the advent of Yisrael’s return, the replacement theology has suffered. However, there is a new “Replacement Theology looming on the horizon. Messianic groups in many places have labelled themselves “Jews.” Many of these groups (not necessarily all) are more interested in “dress up” than the genuine practice of Judaism. They implement new laws, or should I say, they pervert the true mitzvot in practices such as tying fringes on their belt loops. I reiterate, this commentary is not intended to offend these individuals. It is intended to teach that these practices are WRONG and ILLEGAL! They are substitutions for truth. To further play with the imagery of the golem mentioned above. When the first letter of אֱמֶת (Emet) [86] (truth) If it is removed, then the life of the golem is removed, and it dies, or should I say it returns to the dirt from whence it came. The Hebrew word מֶת means “death.” To take away the truth of a thing causes its death. As footnoted below, the Alef (א) represents Elohim (G-d). Therefore, to take G-d out of the equation is death.

 

The Revelation further reveals the Amalek as a group that identifies themselves as Jews but are not.

 

Revelation 3:9 'Behold, I will cause those of the synagogue of the adversary (Satan), who say that they are Jews, and are not, but lie - behold, I will make them to come and bow down at your feet, and to know that I have loved you.

 

We reiterate; anyone who claims to have replaced the Jewish people and Jewish Orthodoxy subscribes to the antithetical system of the beast of prey, the second beast of prey and its icon.

 

Revelation 13:18 Here is the wisdom (hachma) let the one having understanding (bina) make a judgment [concerning] the number or the beast of prey for it is the number of man and the number of it [is] six hundred, sixty [and] six. (666) [cf. Kohelet/Ecclesiastes 7:25-29, the very antithesis to Divine Chachma and Bina].

 

The play of words “here is the wisdom (hachma) let the one having understanding (bina) make a judgment [concerning]” is found in Kohelet 7:25-29.

 

Kohelet (Ecclesiastes) 7:25 I directed my mind to know, to investigate, and to seek wisdom and an explanation, and to know the evil of folly (stupidity) and the foolishness (stupidity) of madness. (insanity)

 

Hokhmah and Binah (Wisdom and Understanding) weigh against stupidity and insanity in this illustration. Furthermore, the passages from Kohelet speak of the snares of a woman. (Obviously, the text is not speaking about the virtuous woman in Proverbs 31) This will serve to help explain the Whore of Babylon.

 

Therefore, number the deals with the number 666, however, we will not try to elaborate on this number here. We would suggest reading the entire article. This will further explain much of the material I am not covering here.

 

To make a play on words, we could call the “mark of the beast” a “mark of stupidity.” This idea is compounded when we realize that the Hebrew word כָסַל (k’sal) is also the foundation for the word constellationsכְּסִיל (k’sîl). [87] We would here draw on the fact that the Jewish system of Moedim is counterfeited by Church liturgy.

 

The association with stupidity and the constellations is forwarded in the entire Christian replacement system. Easter replaces Pesach, and the Christian calendar replaces the Biblical Seder and Moedim.

 

Buying and Selling

 Since we were very young men, we have heard more tales about this myth than we care to remember. We must assert here that the system that everyone looks for is non-literal symbolism. Because the Revelation is in symbols, we should understand that this economic system would most likely NEVER be established literally. We guess we should try to invent some elaborate system of false concoction to please an audience like a recent series of books that have hit the market, teaching the manifold tribulations that will present themselves to those who are “Left Behind.” The buying and selling must be understood as economics (Grk. οικονόμια, economia)

 

Ephesians 3:8-9 8 To me, the very least of all Tsadiqim, this chesed was given, to herald to the Gentiles the unfathomable riches of Messiah, and to bring to light what is the (οικονόμια, economia) administration of the Sod which for ages has been hidden in God who created all things.

 

Hakham Shaul speaks here of the So’od. While speaking on the level of “Hint,” (Remez) we can see that the οικονόμια, economia of So’od has been hidden. However, hidden does NOT mean that we cannot understand its meaning or that the meaning was never revealed before. The οικονόμια, economia only means that So’od must be confined to its hermeneutic genre. This is its appropriate οικονόμια, economia. Therefore, we see that the “buying and selling” is an οικονόμια, economia, administration, or order of hierarchy within a given system. If one subscribes to the hierarchy of the pseudo-prophetic system, one must have identification within that system. Herein is the relation to our Psalm. (Psalm 2)

 

Tehillim (Psalms) 2:1 Why do the nations conspire, and peoples plot vain things; ² kings of the earth take their stand, and princes intrigue together against the LORD and against his anointed? ³ "Let us break their bonds asunder, shake off their ropes from us!"

 

Tehillim (Psalms) 2:4 He who is enthroned in heaven laughs; the LORD holds them in derision. ⁵ Then he speaks to them in anger, terrifying them in His rage. ⁶ "I have installed My king on Zion, My holy mountain!"

 

Psalm 2 presents itself in sections, these formed by change of speaker and audience as well as shifts in emphasis. (It does not rely on the more frequently used format of word repetition.) The poem is divided into four sections of three verses each, with a brief postscript (the last phrase).

 

The first two sections share a structure: an anonymous speaker makes his point to an unidentified audience through two verses, followed by a supporting quotation. In the first section, the speaker “asks” a mocking question, citing the words of the kings of other nations, and in the second section, he reveals God’s reaction, ultimately citing Him. The third section, too, is formed by a statement and a quotation, but this time the speaker is the king of Israel (though this becomes clear only after reading the first few words), the quote (again from the LORD) is longer, and it carries the message. [88]

 

Tehillim (Psalms) 2:10 So now, O kings, be prudent; be warned, you rulers of the earth! ¹¹ Serve the LORD in awe, rejoice with trembling, ¹² pay homage in good faith, lest He be incensed, and you be lost on the way, as his anger flashes up in an instant.

 

This is a powerful Psalm! Note that the kings of the earth plot in their wickedness to overthrow the οικονόμια, economia of G-d. What is the result? G-d gets a good laugh! We find a bit of humor here as well. Why? Because just when they think they have it all under control, G-d mixes things up.

 

The LORD’s singularity (οικονόμια, economia) or control is taken for granted. The assurance is that the human king, in fact, is God’s chosen. (He rules over God’s chosen mountain.) Citing God articulates the conflict as a clash of voices—those of the subject kings and that of God. [89]

 

As much as the Kings of the earth (Amalek or otherwise) seek to overthrow G-d, the οικονόμια, economia remains constant for those who are faithful to His οικονόμια, economia. For a better understanding of this idea, we need to further develop the understanding that His Eminence Rabbi Dr. Yoseph ben Haggai teaches on the government of G-d as meted out through the Ten men of the congregation and the governance of G-d through the Bet Din.

 

Mordechai (Mark) 1:14-15 Now after Yochanan was arrested and put in prison, Yeshuah came into Galilee, proclaiming the good news (the Masorot – the Traditions) of the kingdom (governance) of G-d [through the Hakhamim and Bate Din as opposed to human kings], ¹⁵. And saying, The [appointed period of] time is fulfilled (completed), and the kingdom (governance) of G-d [through Hakhamim and Bate Din] is at hand; repent (have a change of mind and return to Torah wisdom) and faithfully obey the Mesorah (Traditions/Oral Law). [90]

 

The Hand of G-d, Further recognition of the Amalek

We would like to look at the passage of Shemot that deals with the Amalek to further understand the identity of the Amalek.

 

Shemot (Exodus) 17:16. And he said, For there is a hand on (against) the throne of the Eternal, [that there shall be] a war for the LORD against Amalek from generation to generation.

¹⁶ וַיֹּ֗אמֶר כִּֽי־יָד֙ עַל־כֵּ֣ס יָ֔הּ מִלְחָמָ֥ה לַיהוָ֖ה בַּֽעֲמָלֵ֑ק מִדֹּ֖ר דֹּֽר׃

 

The Hebrew word for throne is כִּסֵּא kisse. Note the word Kisse above missing the Alef (א). We noted that the removal of the alef from the golem’s forehead meant its death. The removal of the alef from the throne of G-d means that the Amalek have challenged the throne of G-d. The Amalek were not afraid to confront and make war with the Bne Yisrael. By making war with the Bne Yisrael, they realized that they were warring against G-d. This is common among the enemies of Yisrael. However, the subtle approach of warring against G-d and the challenge against His Throne is more successful when it is more subtle. This is why the speech of the second beast of prey is like that of a dragon or serpent.

 

Note…

 

1. The Amalek challenge Throne of G-d, G-dliness

The absence of the genuine system of G-d in our society has led to a collapse of society. We now have replacement theology is abundance. However, some Jewish scholars have suggested that the word Amalek is also associated with the monkey. The thought here is that man originated from the monkey. Again, we have an affront to the Throne of G-d and another system that tries to dethrone G-d through the teachings of evolution.

 

2. The Oral Torah

 The Mishneh Torah is referred to as the “Mighty Hand” insinuating the “Mighty Hand of G-d.” The Amalek is personified in all who try to take away the Oral Torah. I am amazed at the historical implications. The Tz’dukim (Sadducees) refused to accept the Oral Torah. They were epicurean hedonists in practice. It is so curious that this eventually became the title for Christianity. Why is it that Christians have this title?

 

In Talmudic literature, a number of terms are used to refer to heretics, min, apikoros, kofer, and mumar, each of which also has other meanings.

 

The term apikoros seems to be derived from the Epicureans, whose skeptical naturalism denied divine providence and, hence, divine retribution. The sages, in accordance with their method of interpretation, derived apikoros from an Aramaic form of the root p-k-r-, to be free of restraint”(Sanh. 38b). The suggestion is that one who denies divine providence and retribution will feel free not to obey the laws of the Torah. In the Talmud, the term apikoros refers to the *Sadducees (Kid. 66a); to those who denigrate rabbinic authority even in such seemingly insignificant ways as calling a sage by his first name; and to those who shame neighbors before the sages (Sanh. 99b). Maimonides defined the apikoros as one who denies the possibility of prophecy and divine revelation, that Moses was a prophet, or that there is divine providence (Yad, Teshuvah 3:8; cf. Guide of the Perplexed, 2:13 (end), and ibid., 3:17 (start), in which Maimonides identifies the apikoros with someone who agrees with the opinions of Epicurus). [91]

 

Sanhedrin 10:1, 28b; cf. also Maimonides’ introduction to the above Mishnah, which explicitly states that it is an Aramaic word). They extended its meaning to refer generally to anyone who throws off the yoke of the commandments, or who derides the Torah and its representatives. [92]

 

The title “epicurean” is therefore associated with “lack of restraint” or lack of the Oral Torah and consequently heresy. However, the association of the Christian with the epicurean is the result of the word apikoros being a heretic and their abandonment of the Mitzvot. It is worth noting that the person who throws off restraint is associated with the apikoros. Thus, Amalek, symbolically speaking have thrown off all restraint. They refuse to submit to the “mighty hand.” Or, we could say that they oppose the “mighty hand.”

 

The lamb of Tzion

 Because of time restraints, I will abbreviate my thoughts on the rest of the pericope of Revelation. It is my firm intention to complete these thoughts in the near future.

 

1 ¶ And I looked and behold [a] lamb standing on the mountain [of] Tzion and with him 144, 000’s having the name (remembrance) of the Father having been written on their foreheads. 2 And I heard a voice out of the Heavens as [a] sound of many waters and as [a] sound of great thunder [voices] and the sound of Lyres (harp) singers playing in [on] their lyres (harps). 3 And they sang a new song before the throne and before the four chayot, (living creatures) and before the Elders (Zekenim) and no one could learn (perceive the understanding or meaning of) the song except the 144,000’s set free (redeemed) the earth. 4 These are [those] who were not rendered ritually impure by [foreign] women, chaste (uncontaminated from apostasy) for they are the talmidim of (following) the lamb wherever it may lead (ones following the Mesorah of the lamb, lit. under the Lamb’s guidance). These are bought (purchased or redeemed) from the first fruits of royal men (ish) to G-d and the lamb. 5 And in their mouth was not found any deceit, for they are present before the throne of G-d.

 

Firstly, I would note that the numbers represented here are symbolic. They represent the tribes of Bne Yisrael and should not be read literally. The symbology represents the unified wholeness of the Bne Yisrael not an exclusive number of Jews. The numbers symbolically relate to the number of Jews present at Sinai. The thunder, mountain and voices remind us of Matan haTorah at Har Sinai. (Giving of the Torah at Sinai) Consequently, the families of Jews that received the Torah at Sinai are resident within the families of Jews living today.

 

The Mincha Service

 And I saw another messenger rushing (davening) at midday (highest part of the Sun’s circuit) [Prayer at Mincha dressed with Talit], having the eternal Mesorah heralding the Mesorah to the ones sitting on the earth, and [to] every (non-Jewish) nation and [to every] race, language, and people. Saying with a loud voice, being in reverential awe of G-d (worship): give Glory to Him because the hour of His judgment (decision) [has come] and prostrate yourselves before the Maker of the Heavens and the earth and the sea and springs (fountains) of waters. And another messenger accompanying (follows) saying it falls, it falls, Babylon the great city, because out of the wine of fury (wrath) of her prostitution (apostasy) she has made the Gentiles drunk (saturated with apostasy). And a third messenger accompanying (follows) them, speaking in a loud voice (saying) if anyone [is] worshiping (prostrating before) the statue/icon [of the] beast of prey and received the image (stamp, emblem or stigmata) on the forehead or on his hand, The same shall drink the wine of G-d’s wrath being undiluted and blended with the cup of His punishment, [and they] shall be tormented in the fire and sulphur in the presence (in the judgment) of the holy messengers (Prophets) and [in] the presence (judgment) [of the] Lamb. And the smoke of their torment [will be] forever and ever unceasing day and night (for) the ones (who) worshiped the beast of prey and its statue/icon and received the image (stamp, emblem, or stigmata) of its name (remembrance). Here is the perseverance of the Righteous/Generous, the ones keeping the mitzvot of G-d and faithful to Yeshua’s [example and teachings]!

 

The sixth verse is usually translated…

 

Revelation 14:6 And I saw another angel flying in midheaven, having an eternal Mesorah to proclaim to those (non-Jews) who live on the earth, and to every (Gentile) nation and (Gentile) tribe and (Gentile) tongue and (Gentile) people.

 

However, the language demonstrates that the messenger is not flying πέτομαι petomai but rushing. When it is used of men, it is never translated “flying” but rushing. μεσουράνημα mesouranema means midday. The rushing messenger of midday is the cantor of the Mincha service dressed in his tallit. It is an interesting point to note that the word “kanaph”, fringe of the garment, i.e., tzitzit, is often translated as " wing. Consequently, the Messenger is seen as “flying” when he davens (prays).

 

How do the followers of G-d and His Messiah overcome? They are granted power and the ability to overcome the beast of prey by perseverant practice of the mitzvoth (commandments) as taught by Jewish Sages.

 

In Conclusion

There is so much more to say about these matters. We apologize that this commentary has been so vague and brief and needs to end so abruptly. Time restraints have forced our brevity. As noted above we wish to elaborate further on these matters more extensively in the near future.

 

We will note one final time that none of our comments is intended to be confrontational but rather revealing.

 

Connections to Torah readings

Torah Seder

The selected pericopes of Revelation connect to the Torah Seder through the word “name” in various places in the Revelation selection and the Torah Seder D’varim 25:19.

 

Ashlamata

Uses of the word “fly” 1 Sam 15:19 relate to the Messenger in 14:6

And the sheep, lamb of 15 relating 14:1

 

אמן ואמן סלה

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.

Barúch Atáh Adonái, Notén HaToráh. Amen!

Blessed is Ha-Shem our GOD, King of the universe,

Who has given us a teaching of truth, implanting within us eternal life.

Blessed is Ha-Shem, Giver of the Torah. Amen!

“Now unto Him who is able to preserve you faultless, and spotless, and to establish you without a blemish,

 

Coming Fast of Esther

Daylight fast Adar 13, 5786 – Monday March 2, 2026

For further information see: http://www.betemunah.org/esther.html

 

Coming Festival of Purim

Adar 14, 5786 – Monday Evening thru Tuesday March 2/3, 2026

 

Purim (lots)	Exodus 17:8-16 (1)   17:8-10 (2)   17:11-13 (3)   17:14-16	The Book of Esther Ch. 1-10

 

 

Readings For Purim

 

For further information see: http://www.betemunah.org/allegories.html;

http://www.betemunah.org/purim.html;

http://www.betemunah.org/purims.html; http://www.betemunah.org/r2r.html;

https://www.betemunah.org/turnaround.html

 

 

Next Shabbat: Adar 18, 5786

Shabbat: “Parah Adumah” – “A red heifer”

 

 

Contents of the Torah Seder

 

·        The Red Heifer – Numbers 19:1-10

·        The Specific Purpose of the Water for Purification – Numbers 19:11-13

·        Mode of Purification – Numbers 19:14-22

·        Death of Miriam – Numbers 20:1

·        Striking the Rock – Numbers 20:2-13

 

Reading Assignment:

 

 

 

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

Edited by HH Paqid Adon Ezra ben Abraham

A special thank you to HH Giberet Giborah bat Sarah and Giberet Sarai bat Sarah for their diligence in proof-reading.