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. Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

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

His Honor Paqid Adon David ben Abraham

His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet Karmela bat Sarah,

His Honor Paqid Adon Tzuriel ben Abraham and beloved wife HH Giberet Gibora bat Sarah

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

Her Excellency Giberet Miriam bat Sarah & beloved family

Her Excellency Giberet Teresa bat Sarah

His Excellency Adon Yehoshua ben Abraham and beloved wife HE Giberet Rut bat Sarah

His Excellency Adon Michael ben Yosef and beloved wife HE Giberet Sheba bat Sarah

Her Excellency Giberet Prof. Dr. Emunah bat Sarah & beloved family

His Excellency Adon Robert Dick & beloved wife HE Giberet Cobena Dick

His Excellency Adon Ovadya ben Abraham and beloved wife HE Giberet Mirit bat Sarah

His Excellency Adon Brad Gaskill and beloved wife Cynthia Gaskill

His Excellency Adon Shlomoh ben Abraham & beloved wife

His Excellency Adon Ya’aqob ben David

His Excellency Adon Bill Haynes and beloved wife HE Giberet Diane Haynes

 

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.

We pray for his Honor Adon Tzuriel ben Avraham. Mi Sheberach…He who blessed our forefathers Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon, may He bless and heal His Honor Paqid Tzuriel ben Avraham, May the Holy One, Blessed is He, be filled with compassion for him to restore his health, to heal him, to strengthen him, and to revivify him. And may He send him speedily a complete recovery from heaven, among the other sick people of Yisrael, a recovery of the body and a recovery of the spirit, swiftly and soon, and we will say amen ve amen!

 

We pray for her Excellency Giberet Miriam bat Sarah, Mi Shebeirach… He Who blessed our holy and pure Matriarchs, Sarah, Ribkah, Rachel and Leah, may he bless and heal Giberet Miriam bat Sarah and may He send her a complete recovery to her 248 organs and her 365 sinews. Please heal her, please heal her, please heal her and strengthen her and return her to her original strength. May He send her a complete recovery of her body and her soul from the heavens among the other sick of Yisrael, and we will say Amen ve amen!

 

Shabbat Rosh Chodesh Adar - Sabbath of the New Moon for the Month of Adar

& Shabbat Shekalim “HaSheqel Machatsit” - “Half a Shekel”

(Friday Evening February 28^th – Saturday Evening the 1^st of March, 2025)

 

 

Contents of the Torah Seder

 

·         Joshua Appointed Successor of Moses – Numbers 27:15-23

·         Daily Offerings – Numbers 28:1-8

·         Additional Offerings for the Sabbath – Numbers 28:9-10

·         New Moon Offerings – Numbers 28:11-15

·         Pesach offerings – Numbers 28:16-25

 

 

 

 

 

Welcome to the World of Pshat Exegesis

 

In order to understand the finished work of the Pshat mode of interpretation of the Torah, one needs to take into account that the Pshat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

 

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

 

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

 

Welcome to the World of Remes Exegesis

 

Thirteen rules compiled by Rabbi Ishmael b. Elisha for the elucidation of the Torah and for making halakic deductions from it. They are, strictly speaking, mere amplifications of the seven Rules of Hillel, and are collected in the Baraita of R. Ishmael, forming the introduction to the Sifra and reading as follows:

 

1. Ḳal wa-ḥomer: Identical with the first rule of Hillel.

2. Gezerah shawah: Identical with the second rule of Hillel.

3. Binyan ab: Rules deduced from a single passage of Scripture and rules deduced from two passages. This rule is a combination of the third and fourth rules of Hillel.

4. Kelal u-Peraṭ: The general and the particular.

5. u-Peraṭ u-kelal: The particular and the general.

6. Kelal u-Peraṭ u-kelal: The general, the particular, and the general.

7. The general which requires elucidation by the particular, and the particular which requires elucidation by the general.

8. The particular implied in the general and excepted from it for pedagogic purposes elucidates the general as well as the particular.

9. The particular implied in the general and excepted from it on account of the special regulation which corresponds in concept to the general, is thus isolated to decrease rather than to increase the rigidity of its application.

10. The particular implied in the general and excepted from it on account of some other special regulation which does not correspond in concept to the general, is thus isolated either to decrease or to increase the rigidity of its application.

11. The particular implied in the general and excepted from it on account of a new and reversed decision can be referred to the general only in case the passage under consideration makes an explicit reference to it.

12. Deduction from the context.

13. When two Biblical passages contradict each other the contradiction in question must be solved by reference to a third passage.

 

Rules seven to eleven are formed by a subdivision of the fifth rule of Hillel; rule twelve corresponds to the seventh rule of Hillel, but is amplified in certain particulars; rule thirteen does not occur in Hillel, while, on the other hand, the sixth rule of Hillel is omitted by Ishmael. With regard to the rules and their application in general. These rules are found also on the morning prayers of any Jewish Orthodox Siddur.

Reading Assignment:

 

 

Rashi & Targum Pseudo Jonathan for: B’midbar (Numbers) 27:15 - 28:25

 

 

Rashi & Ibn Ezra Commentary for: B’Midbar (Numbers) 27:15 – 28:25 

 

Rashi: 15 Moses spoke to the Lord… This [verse comes] to let us know the virtues of the righteous, for when they are about to depart from the world, they disregard their own needs and occupy themselves with the needs of the community. - [Sifrei Pinchas 23]

 

saying He said to Him, “Answer me whether You are appointing a leader for them or not.” - [Sifrei Pinchas 23]

 

Rashi: 16 Let the Lord... appoint When Moses heard that the Omnipresent told him to give Zelophehad’s inheritance to his daughters, he said, “It is time to ask for my own needs—that my son should inherit my high position.” The Holy One, blessed is He, said to him, That is not My intention, for Joshua deserves to be rewarded for his service, for he “would not depart from the tent” (Exod. 33:11). This is what Solomon meant when he said, “He who guards the fig tree eats its fruit” (Prov. 27:18). - [Mid. Tanchuma Pinchas 11]

 

God of the spirits Why is this said? He said to Him, "Master of the universe, the character of each person is revealed to you, and no two are alike. Appoint over them a leader who will tolerate each person according to his individual character."- [Mid. Tanchuma Pinchas 10]

 

Ibn Ezra: 16 The God of the spirits – He knows the spirits and He knows which spirit is fit (to lead a congregation).

 

Ibn Ezra: 16 [Set] – The word YIF’QOD (set) is related to the word PAKID (official), thus YIFQOD means: “Let Him appoint a leader.

 

Rashi: 17 who will go forth before them Not like the kings of the [gentile] nations, who sit at home and send their armies to war, but as I did, for I fought against Sihon and Og, as it says, “Do not fear him” (21:34), and as Joshua did, as it says, “Joshua went to him and said to him, Are you for us [or for our enemies]?” (Josh. 5:13). Similarly, concerning David it says, “For he went forth and came in before them” (I Sam. 18:16)—he went out [to battle] at their head and came in before them. - [Sifrei Pinchas 23]

 

who will lead them out through his merits. - [Sifrei Pinchas 23]

 

and bring them in through his merits. - [Sifrei Pinchas 23] Another interpretation: “Who will bring them in” [means] that You should not do to him as You did to me, for I may not bring them into the Land. - [Num. Rabbah 21:15]

 

Rashi: 18 Take for yourself Encourage him verbally, [and say,] “Fortunate are you that you have merited to lead the children of the Omnipresent!” - [Sifrei Pinchas 23 on verse 22]

 

for yourself Someone verified by you, someone you know. - [Sifrei Pinchas 23]

 

a man of spirit As you requested; someone able to deal with the character of each one. - [Sifrei Pinchas 23]

 

and you shall lay your hand upon him Provide him with an announcer so that he can expound [halachic discourses] during your lifetime, so they should not say about him that he dared not raise his head in the days of Moses. - [Sifrei Pinchas 23]

 

Ibn Ezra: 18 In whom is spirit – Now all living persons have spirit in them (why then does Scripture say “a man in whom is spirit”?). Its meaning can only be similar to that of “be you strong therefore, and show yourself a man” (1 Kings 2:3). Solomon was a man. What point was there in telling him to “show yourself a man”? Thus, “show yourself a man” means “show yourself to be a man of uncommon valor.”

 

Rashi: 19 and you shall command him Concerning Israel; be aware that they are troublesome and obstinate. [You accept office] on condition that you take upon yourself [all this]. - [See Sifrei Beha’alothecha 42]

 

Rashi: 20 You shall bestow some of your majesty upon him This refers to the radiance of the skin of his face (see Exod. 34:29).

 

some of your majesty But not all of your majesty. Thus, we learn that the face of Moses was [radiant] like the sun, whereas the face of Joshua was like the moon. - [Sifrei Pinchas 23, b.b. 75a]

 

so that all the congregation of the children of Israel will take heed [meaning] that they will behave toward him with reverence and awe, just as they behaved toward you.

 

Rashi: 21 He shall stand before Eleazar the priest Here is [the response to] the request that you made [that your children should inherit you]; this honor shall not depart from your father’s house, for even Joshua will have need for Eleazar. - [Mid. Tanchuma Pinchas 11]

 

and seek [counsel from] him when he finds it necessary to go to war. - [Sanh. 16a]

 

By his word Eleazar’s [word].

 

and the entire congregation The Sanhedrin. - [Yoma 73b, Sanh. 16a] 22

 

and he took Joshua He took him [by encouraging him] with words, and informed him of the reward in store for the leaders of Israel in the World to Come. - [Sifrei Pinchas 23]

 

Rashi: 23 He laid his hands generously; over and above what he had been commanded. For the Holy One, blessed is He, said to him, “and you shall lay your hand upon him” (verse 18), but he did it with both his hands. He fashioned him like a full and overflowing vessel, filling him with wisdom in abundance. - [Sifrei Pinchas 23, Sanh. 105b]

 

in accordance with what the Lord had spoken to Moses [That is,] also with respect to the majesty; He bestowed some of his majesty [radiance] upon him.

 

Rashi: 2 Command the children of Israel What is stated above? “Let the Lord…appoint” (27:16). The Holy One, blessed is He, said to him, “Before you command me regarding My children, command My children regarding Me.” This is analogous to a princess who was about to depart from the world and was instructing her husband about her children, [and he replied, “Before you instruct me about them, instruct them about me,”] as it is stated in Sifrei Pinchas 24.

 

My offering This refers to the blood. - [Sifrei Pinchas 25]

 

My food This refers to the sacrificial parts, as it says, “the priest shall burn them [the fat-portions] on the altar; it is the food of the fire-offerings” (Lev. 3:16). - [Sifrei Pinchas 25]

 

My fire-offerings which are put on the fires of My altar.

 

you shall take care The Kohanim, Levites, and Israelites shall stand over them [to watch them]; hence they instituted the ma’amodoth [representatives of the people who were present at the sacrificial services]. - [Sifrei Pinchas 26, Taanith 26a]

 

at its appointed time Each day is the appointed time prescribed for the continual offerings. - [see Sifrei Pinchas 26]

 

Rashi: 3 And you shall say to them This is an admonition to the [rabbinical] court. - [Sifrei Pinchas 27]

 

two...each day Heb. שְׁנַיִם לְיוֹם . [To be understood] according to its simple meaning [that two sacrifices were to be offered up every day]. Primarily, however, it comes to teach that they should be slaughtered opposite the sun [also known as יוֹם ]; the continual sacrifice of the morning to the west, and the one of the afternoon to the east of the rings [set in the floor of the Temple courtyard].-[Yoma 62b]

 

Rashi: 4 the one lamb Even though this is already stated in the portion of Ve’attah Tetzaveh; “This is what you shall offer [upon the altar...The one lamb you shall offer up in the morning]” (Exod. 29:38, 39), that was an instruction for the days of the investitures [of the kohanim], whereas here He commanded it for all generations.

 

Rashi: 5 fine flour for a meal-offering The meal-offering of the libations [which accompanied the sacrifice].

 

Rashi: 6 offered up at Mount Sinai Like those offered up during the days of the investitures (Exod. 29:38-43). Another interpretation: “offered up at Mount Sinai”: the continual burnt offering is compared to the continual offering of Mount Sinai, the one offered before the giving of the Torah, about which it is written, “he put it [the blood] into the basins” (Exod. 24:6). This teaches us that it [the continual burnt offering] requires a vessel [for its blood].- [Torath Kohanim, Tzav 18:8]

 

Rashi: 7 Its libation of wine.

 

on the holy They shall be poured on the altar.

 

a libation of strong wine Intoxicating wine, [this comes] to exclude wine straight from the winepress [which has not fermented]. - [B.B. 97a]

 

Rashi: 8 a spirit of satisfaction It is gratifying for Me that I spoke, and My will was carried out. - [Zev. 46b, Sifrei Pinchas 38]

 

Rashi: 10 The burnt offering of each Sabbath on its Sabbath But not the burnt offering of this Sabbath on another Sabbath. For if they did not offer one up on this Sabbath, I might think that two should be offered up on the following Sabbath. Scripture therefore says, “on its Sabbath” to instruct us that if its day passes, its offering is canceled. - [Sifrei Pinchas 40]

 

in addition to the continual burnt offering This refers to the additional [musaf] offerings, besides those two lambs of the continual burnt offering. And it teaches us that they [the additional sacrifices] may be offered only between the two continual offerings. Similarly, in the case of all the additional offerings it says, “In addition to the continual burnt offering” for this teaching. - [Sifrei Pinchas 40]

 

Ibn Ezra: 11 And in your New Moons – Rabbi Moses Ha-Kohen the Spanioard, who rests in paradise, says that U’Ve’Roshe Chod’shekhem (literally: “and in the first of your months”) refers to the New Moon of Nisan, for Scripture clearly states: “it will be the first month of the year to you” (Exodus 12:2). [Hence, “the first of your months” refers to the first month of the year, i.e. the New Moon of the month of Nisan.] Scripture then goes on to say, “This is the burnt offering of every New Moon” (v.14), that is, they will offer this burnt offering (the same burnt offering that was offered on the New Moon of the month of Nisan) on every New Moon. The Torah therefore adds, “throughout the months of the year” (i.e. a similar burnt offering as for the New Moon of Nisan will be offered on the New Moons throughout the year). Rabbi Moses’ interpretation is correct. He is right even though the final yod in U’Ve’Roshe Chod’shekhem (an in your New Moons) argues against this interpretation (i.e. Roshe is a plural. Hence Roshe Chod’shekhem seems to mean “the many first days of the month.” If the reference was to the New Moon of Nisan, then Scripture should have read U’Ve’Rosh Chod’shekhem – “and on the first day of your months.”) However, the fact that we find “Hineh Chodesh Machar” (Behold, tomorrow is the New Moon) - 1 Sam. 20:5 - and not “Hineh Rosh Chodesh Machar,” shows that what he says is correct. The Book of Samuel refers to the New Moon as Chodesh. This implies that an ordinary New Moon is called Chodesh, and the New Moon of Nisan Rosh Chodesh. Otherwise Samuel would have referred to the New Moon by the phrase Rosh Chodesh. 

 

Rashi: 12 Three tenths As is the case with the libations brought with a bull, for thus they are fixed in the portion dealing with libations [see 15:9].

 

Rashi: 14 This is the burnt offering of each new month in its month However, once the day passes, its offering is canceled, and there is no way to make it up. - [Sifrei Pinchas 43]

 

Rashi: 15 And one young male goat... All the additional-offering goats were brought to atone for defiling the Sanctuary and it holy sacrifices, as is outlined in the Tractate of Shevuoth (9a). The young male goat [brought] on the first day of the month differs insofar as with regard to it Scripture says, “to the Lord.” This teaches you that it atones for a case where there is no awareness [of the person’s uncleanness] either before [entering the Temple or eating sacrificial food] or after [the sin has been committed]. The only One aware of the sin is the Holy One, blessed is He. We derive [the law of] the other young male goats from this one. In the Aggadah, it is expounded thus: The Holy One, blessed is He, said, “Bring atonement for Me because I diminished [the size of] the moon.” - [Shev. 9a]

 

it shall be offered up in addition to the continual burnt offering This entire offering [not just the young male goat]. and its libation [The phrase] “and its libation” does not refer to the young male goat because sin-offerings have no libations.

 

Ibn Ezra: 16 On the fourteenth day of the month – Scripture does not mention “at dusk” (as it does in Exodus 12:6). This verse is also a support for those who transmit tradition (according to the Rabbis the Paschal Lamb could be offered after midday, at the moment the sun moves to the West), even though their words need no support.

 

Rashi: 18 You shall refrain from all manner of mundane work Even essential work, such as the prevention of loss, which is permitted on the intermediate days of the festival, is forbidden on the festival itself. - [Torath Kohanim Emor 187, see Rashi on Lev. 23:8]

 

Rashi: 19 bulls Corresponding to Abraham, about whom it says, “And to the cattle did Abraham run,” [to feed the three angels who visited him] (Gen. 18:7).

 

ram Symbolizing the ram [sacrificed instead] of Isaac (see Gen. 22:13).

 

lambs Corresponding to Jacob, of whom it says, “Jacob separated the lambs” (Gen. 30:40). I saw this in the commentary of R. Moshe Hadarshan [the preacher]. - [Mid. Aggadah, Midrash Tadshey ch. 10]

 

Ibn Ezra: 22 And one he-goat for a sin-offering – Use’ir Chatat Echad (“and he-goat for a sin-offering”) is the same as Use’ir izim Echad LeChatat (this is the phrase normally used for a he-goat offering – cf. vv.15 and 30 in our chapter). Our verse is abridged – i.e. “Se’ir” is short for “Se’ir Izim.”

 

Observe, Scripture does not mention the Sabbath burnt-offering which is to be brought during the seven days of Passover. It similarly omits from the Passover offerings the burnt-offering which accompanied the waved sheaf on the second day of Passover (cf. Lev. 23:9-14).

 

We need tradition (as to when the Sabbath offering is to be brought on a Sabbath during the week of Passover). For the verse (v.10) tells us that the burnt offering of every Sabbath will follow the daily burnt offering. The question arises, when is the Sabbath offering to be offered on a Sabbath which falls during the week of Passover? Is it to be before or after the additional Passover offerings? According to tradition, the Sabbath offering came before the Passover offerings.

 

Rashi: 24 Like these, you shall offer up daily They should not be decreased progressively, as is the case of the bulls of the [Sukkoth] festival. - [Sifrei Pinchas 48]

 

Miscellaneous Interpretations

Seforno

 

28:11 -  וּבְרָאשֵׁי, חָדְשֵׁיכֶם – (And in your New Moons) – It was an ancient custom among the Israelites to treat the day of the new moon as a semi festival. We know this already from 1 Samuel 20:19, where Yonathan describes the day as one in which no work is performed in the field, a day not described as “Yom ‎HaMa'aseh" – "a working day." This is why this day has retained a special significance for the Jewish people, i.e. the Torah describes it as רָאשֵׁי, חָדְשֵׁיכֶם – “The beginning of your months.” You will not find the regular festivals, MOEDIM described as “your festivals.” We do not find the Sabbath described as “your Sabbath” or the festival of Shabbuot as “your day of the firstling fruits” [the author will go to some length to explain that in the ending ofכֶם   in the word שָׁבֻעֹתֵיכֶם  (your feast of weeks) in verse 26 does not refer to that festival.]

 

The reason for this ancient custom of treating the day of the new moon almost like a festival is that historically, success of the Jewish people in matters terrestrial has always been linked to the lunar cycle. The moon is a phenomenon which has no light of its own, a phenomenon which depends on receiving and reflecting light from an external source.

 

Although prior to the sin of the golden calf the Jewish people’s fate was totally independent of any foreign domination, described as Cherut Al HaLuchot, a kind of absolute independence, freedom engraved on the Tablets (the first set no doubt), (compare Exodus 32:16) as well as Eruvin 54 and Tanchuma, Ki Tisa 16), once they had sinned they (divested themselves of this privilege, and) no longer made use of this “Royal Crown” at all times as did the other nations, so that they did no longer appear to enjoy this advantage over the other nations of the world.

 

Ever since the spiritual disaster, the Jewish people could enjoy their spiritual privilege of independence from the restrictions imposed by the fact that one is part of the “laws of nature” only on rare occasions in their history, whereas most of the time they were dependent on “light,” i.e. good fortune, from external sources not under their control. To that extent, their history reflects the situation of the moon with its periods of ascent and decline month after month. When the moon is not directly exposed to the light of the sun it becomes invisible. This expression EIN MAZAL L’YISRAEL (Shabbat 126) means that the Jewish people do not generate light of their own, do not work at being masters of their own fate, but rely entirely on G-d to guide their fates. They receive this Divinely emanated light when their deeds are pleasing to G-d.

 

This is why in the parlance of our prophets G-d Himself is referred to as “OR YISRAEL” Israel’s source of light, (compare Isaiah 10:16, as well as Psalm 27:1 where David refers to G-d as אוֹרִי וְיִשְׁעִי  “my light and my salvation”).

 

Whenever the Jewish people are in a state of sin, their sin acts as a barrier between them and their G-d so that they are deprived of their source of light. When Isaiah describes their state of being when sinful, he speaks of their G-d’s hiding His face from them, as Israel walking in the darkness harassed by the Gentile nations (Isaiah 59:2).

 

Whenever the Jewish people’s fortunes are at low ebb this represents a desecration of G-d’s name, i.e. His reputation, as the Gentiles refer to us sneeringly as AM ADONAI ELEH – “are these the ones who describe themselves as G-d’s special nation?” We can understand what our Sages have said in Gittin 58 that whenever the Jewish people are in trouble, G-d is automatically forced to share their troubles. Having linked His Honour to the honour and glory of the Jewish people, He suffers with us (allegorically speaking). Whenever we suffer, whenever we are in a state of being oppressed, G-d is described as saying that “the pirate has attacked Me and you simultaneously.”

 

Seeing that the sin offering presented on New Moon’s day is an atonement, for the Jewish people were the cause of preventing the light of the moon to shine, or the reason it shines so weekly when it does shine, the Sages in our prayers on that day referred to that sin offering as “to obtain atonement for themselves. They were to be a memorial for them all, and a salvation for their soul from the hand of the enemy.” This is the reason that this is the only sin offering described as חַטָּאת, לַיהוָה – Hatat LaAdonai – “a sin offering on behalf of G-d.” Presentation of the offering is also in respect of the damage the sinful behavior of the Jewish people has inflicted on G-d’s image among the Gentile nations.

 

When we read about the dialogue described between the moon and G-d in Chulin 60, where G-d is eventually described as saying to the Jewish people: “bring a sin offering on My behalf,” (in expiation for My diminishing the light of the moon) what the Sage (Rabbi Shimon ben Pezzi) wanted to explain by putting such strange sounding words in G-d’s mouth is that ultimately the reason why the moon was diminished was because seeing it has a kinship with the Jewish people and these did not always live up to their lofty destiny, the moon (as a celestial representative of G-d Himself) therefore has to suffer alongside with them for their shortcomings. Seeing that this may not sound quite fair, G-d allegorically ordered a sin offering to be brought by the Jewish people on the New Moon’s day in order to appease the moon.

 

 

Rashi & Targum Pseudo Jonathan for: Shemot (Exodus) 30:1-38

 

 

Rashi’s Commentary for: Shemot (Exodus) 30:1-38

 

1 for bringing incense up in smoke Heb. מִקְטַר קְטֽרֶת, to raise smoke up on it, namely the smoke of incense.

 

3 its top This one [altar] had a top. The altar for burnt offerings [i.e., the copper altar], however, did not have a top, but the hollow space within it was filled with earth whenever they camped.

 

a golden crown This symbolized the crown of the kehunah.

 

4 its… corners Heb. צַלְעֽתָיו. Here it is a term meaning corners, as the Targum [Onkelos] renders, [unlike in Exod. 25:12, 26:20, 26, 27, where צֶלַע means a side,] because it says [further in the verse]: “on its two sides,” [meaning] on its two corners that are on its two sides.

 

it should serve Heb. וְהָיָה, lit., and it shall be [in the singular, referring to] the making of these rings.

 

as holders for the poles The ring [itself] shall be a holder for a pole.

 

6 in front of the dividing curtain Perhaps you will say [that the altar should be] removed or at a distance opposite the ark, either to the north or to the south. Therefore, the Torah says: “in front of the ark cover,” meaning directly opposite the ark on the outside [of the Holy of Holies]. - [from Baraitha Melecheth HaMishkan, ch. 4,]

 

7 when he sets… in order Heb. בְּהֵיטִיבוֹ, a word referring to the cleaning of the cups of the menorah from the ashes of the wicks that burned at night. He would clean them every morning.

 

the lamps Heb. הַנֵּרֽת. luzes, lozes, luses, luces in Old French, [i.e.,] lamps. This is true of all נֵרוֹת mentioned in the context of the menorah, except where הַעֲלָאָה, which is an expression of kindling, is mentioned.

 

8 And when… kindles Heb. וּבְהַעֲלֽת, lit., and when… causes to ascend. When he will kindle them to cause their flame to ascend.

 

he shall make it go up in smoke Every day, one pras in the morning and [one] pras in the afternoon. - [from Ker. 6b]

 

9 You shall offer up on it On this [golden] altar.

 

alien incense Any donated incense; they are all alien except for this one. - [from Men. 50a, b]

 

burnt offering, or meal offering Neither burnt offerings nor meal offerings. A burnt offering is one of an animal or fowl. A meal offering is one of bread.

 

10 But Aaron shall make atonement [This refers to] applications of blood [on the horns of the altar].

 

once a year On Yom Kippur. This is what is stated in [parshath] “Acharei Moth”: “And he shall go out to the altar that is before the Lord and make atonement upon it” (Lev. 16:18).

 

the sin offering of the atonements They are the bull and the kid of Yom Kippur, which atone for ritual contamination regarding the sanctuary and its holy things. - [from Shevuoth 2b]

 

a holy of holies Heb. קֽדֶשׁ-קָדָשִׁים. The altar is sanctified for these things only, and for no other service.

 

12 When you take Heb. כִּי תִשָׂא. [This is] an expression of taking, as the Targum [Onkelos] renders. [I.e.,] when you wish to take the sum [total] of their numbers to know how many they are, do not count them by the head, but each one shall give a half-shekel, and you shall count the shekels. [Thereby] you will know their number.

 

then there will be no plague among them for the evil eye has power over numbered things, and pestilence comes upon them, as we find in David’s time (II Sam. 24).

 

13 This they shall give He [God] showed him [Moses] a sort of coin of fire weighing half a shekel, and He said to him, “Like this one they shall give.” - [from Tanchuma 9; Tanchuma Buber, Naso p. 35; Pesikta d’Rav Kahana 19a; Midrash Psalms 91:1; Yerushalmi, Shekalim 1:4]

 

who goes through the counting Heb. הָעֽבֵר עַל-הַפְקֻדִים. It is customary for those who count to pass the ones who have been counted one following another, and so [too the word יַעֲבֽר in] “each one that passes under the rod” (Lev. 27:32), and so [the word תַּעֲבֽרְנָה in] “flocks will again pass under the hands of one who counts them” (Jer. 33:13).

 

half a shekel according to the holy shekel By the weight of the shekel that I fixed for you [against which] to weigh the holy shekels, such as the shekels mentioned in the section dealing with personal evaluations (Lev. 27:1-8) and [in the section concerning] inherited fields (Lev. 27:16- 21).

 

Twenty gerahs equal one shekel Now He explains to you how much it is.

 

gerahs Heb. גֵרָה, a word meaning a ma’ah [a small coin]. Likewise, “will come to prostrate himself before him for a silver piece (אֲגוֹרַתכֶּסֶף) and a morsel of bread” (I Sam. 2:36).

 

Twenty gerahs equal one shekel for a whole shekel equals four zuzim, and the zuz was originally five ma’oth, but they came and added a sixth to it and raised it to six ma’oth of silver, and half of this shekel [of] which I have spoken to you [here in this verse], they shall give as an offering to the Lord.

 

14 from the age of twenty and upward [The Torah] teaches you here that no one under twenty years old goes out [to serve] in the army or is counted among men.

 

15 to atone for your souls That they should not be struck by a plague because of the counting. Another explanation:

 

to atone for your souls [This was written] because [God] hinted to them [the Israelites] here [about] three offerings, because “an offering to the Lord” is written here three times. The first [represents] the offering [of silver] for the sockets [of the Mishkan], for he [Moses] counted them when they commenced with the donations for the Mishkan. Everyone gave a half-shekel, amounting to one hundred talents, as it is said: “And the silver of the community census was one hundred talents” (Exod. 38:25). The sockets were made from this, as it is said: “One hundred talents of the silver was [used to cast the sockets of the Mishkan and the sockets of the dividing curtain]” (Exod. 38:27). The second [offering mentioned here] was also [collected] through counting, for he [Moses] counted them after the Mishkan was erected. This is the counting mentioned in the beginning of the Book of Numbers: “on the first of the second month in the second year” (Num. 1:1). [For this offering] everyone gave a half-shekel, [the total of] which was [earmarked] for the purchase of communal sacrifices for every year. The rich and poor were equal in them [i.e., they gave equally in these two offerings]. Concerning that [second] offering, it is said: “to atone for your souls,” because the sacrifices are brought for the purpose of atonement. The third one [offering] is the offering for the Mishkan, as it is said: “Whoever set aside an offering of silver or copper” (Exod. 35:24). In this [offering] not everyone gave the same amount, but each one [gave] according to what his heart inspired him to give. -[from Shekalim 2b]

 

16 and use it for the work of the Tent of Meeting [From this] you learn that they were commanded to count them at the beginning of the donation for the Mishkan after the incident of the calf. [They were commanded then] because a plague had befallen them, as it is said: “And the Lord plagued the people” (Exod. 32:35). This can be compared to a flock of sheep, treasured by its owner, which was stricken with pestilence. When it [the pestilence] was over, he [the owner] said to the shepherd, “Please count my sheep to know how many are left,” in order to make it known that he treasured it [the flock] (Tanchuma, Ki Thissa 9). It is, however, impossible to say that this counting [mentioned here] was the [same] one mentioned in the Book of Numbers, for in that one [counting] it says: “on the first of the second month” (Num. 1:1), and the Mishkan was erected on the first [day] of the first month, as it is said: On the day of the first month, on the first of the month, you shall erect, etc. (Exod. 40:2). The sockets were made from shekels realized from that counting, as it is said: “One hundred talents of the silver were used to cast, etc.” (Exod. 38:27). Thus you learn that they [the counting] were two—one at the beginning of their donation [to the Mishkan] after Yom Kippur in the first year [after the Exodus], and one in the second year in Iyar after the Mishkan had been erected. Now if you ask, how is it possible that in both of these countings the Israelites equaled six hundred three thousand, five hundred fifty? In the case of the silver of the community census, it says this number, and also in the Book of Numbers it says the same: “And all the counted ones were six hundred three thousand, five hundred fifty” (Num. 1:46). Were they [the countings] not in two [separate] years? It is impossible that in the first census there were none who were nineteen years old and consequently not counted, and by the second counting became twenty years old [and were counted]. The answer to this matter is that in the context of the ages of people, they were counted in the same year, but in the context of the Exodus they [the two dates] were two [separate] years, since [to figure the time] from the Exodus, we count from [the month of] Nissan, as we learned in [tractate] Rosh Hashanah (2b). In this context, the Mishkan was built in the first year [after the Exodus] and erected in the second year, for the new year started on the first of Nissan. People’s ages, however, are counted according to the number of years of the world, beginning with [the month of] Tishri. Thus, the two countings were [taken] in the same year. The first counting was in Tishri after Yom Kippur, when the Omnipresent was placated toward Israel to forgive them, and they were commanded concerning [building] the Mishkan. The second one [counting] was on the first of Iyar. - [from Num. Rabbah 1:10]

 

for the work of the Tent of Meeting These are the sockets made from it [i.e., from the silver of the atonements].

 

18 a washstand Like a sort of large caldron, which has faucets allowing water to pour out through their openings.

 

and its base Heb. וְכַנּוֹ, as the Targum [Onkelos] renders: וּבְסִיסֵיהּ, a seat prepared for the washstand.

 

for washing This refers back to the washstand.

 

between… the altar [This refers to] the altar for burnt offerings, about which it is written that it was in front of the entrance of the Mishkan of the Tent of Meeting. The washstand was drawn away slightly [from the entrance] and stood opposite the space between the altar and the Mishkan, but it did not intervene at all [between them], because it is said: “And he placed the altar for burnt offerings at the entrance of the Mishkan of the Tent of Meeting” (Exod. 40:29), implying that the altar was in front of the Tent of Meeting, but the washstand was not in front of the Tent of Meeting. How is that so? It [the washstand] was drawn away slightly to the south. So, it is taught in Zev. (59a).

 

19 their hands and feet He [the kohen] would wash his hands and feet simultaneously. So, we learned in Zev. (19b): How was the washing of the hands and the feet [performed]? [The kohen] would lay his right hand on his right foot and his left hand on his left foot and wash [in this manner].

 

20 When they enter the Tent of Meeting to bring the incense up in smoke in the morning and in the afternoon, or to sprinkle some of the blood of the bull of the anointed Kohen [Gadol, who erred in his halachic decision and practiced according to that erroneous decision,] (Lev. 4:3-12) and the blood of the kids for [sin offerings for having engaged in] idolatry (Num. 15:22-26).

 

so that they will not die This implies that if they do not wash, they will die. For in the Torah [there] are stated implications, and from the negative implication you [can] understand the positive.

 

the altar [I.e.,] the outer [altar], in which no entry to the Tent of Meeting is involved, only [entry] into the courtyard.

 

21 so that they will not die [This verse is written] to impose death upon one who serves on the altar when his hands and feet are not washed, for from the first death penalty (verse 20) we understand only [that death is imposed] upon one who enters the Temple.

 

23 spices of the finest sort Heb. בְּשָׂמִים רֽאשׁ, of high quality.

 

fragrant cinnamon Since cinnamon is the bark of a tree, and there is one good type [of cinnamon] that has a fragrant bouquet and a good taste, and there is another that is merely like wood, it was necessary to state “fragrant cinnamon,” [meaning that the incense was to be made] of the good species.

 

half of it two hundred and fifty [shekel weights] Half of the amount to be brought shall be two hundred and fifty; thus, altogether it is five hundred [shekel weights], like the amount of pure myrrh. If so, why was it stated in halves? This is a Scriptural decree to bring it in halves to add to it two overweights, because we do not weigh [the spices] exactly. So, it was taught in Kereithoth (5a).

 

fragrant cane Heb. וּקְנֵה-בֽשֶׂם, cane of spice. Since there are canes that are not of spice, it is necessary to specify: בֽשֶׂם

 

two hundred and fifty [shekel weights] [This is] its total sum.

 

24 and of cassia Heb. וְקִדָּה, the name of the root of an herb, and in the language of the Sages:  קְצִיעָה, cassia. - [from Ker. 6a]

 

hin [The equivalent of] twelve logs. The Sages of Israel differ concerning it [i.e., how the oil was made]. Rabbi Meir says: They [whoever made the anointing oil] boiled the roots in it [the oil of the anointment]. Rabbi Judah said to him: But is it not so that it [the anointment oil] did not even suffice to anoint the roots [and thus they certainly couldn’t boil the spices in the oil]? Rather, they soaked them [the spices] in water so that they would not absorb the oil, and then poured the oil on them until they were impregnated with the scent, and [then] they wiped the oil off the roots. - [from Ker. 5a]

 

25 a perfumed compound Heb. רֽקַח מִרְקַחַת. רֽקַח is a noun, and the accent, which is on the first syllable, proves that. It is like רֶקַע רֶגַע, but it is not like “Who wrinkles (רֽגַע) the sea” (Isa. 51:15), or like “Who spread out (רֽקַע) the earth” (Isa. 42:5) [which are both verbs], because [in those instances] the accent is at the end of the word. Any substance mixed with another substance until one becomes impregnated from the other with either scent or taste is called מִרְקַחַת.

 

a perfumed compound Heb. רֽקַח מִרְקַחַת, a compound made through the skill of mixing.

 

according to the art of a perfumer Heb. רֽקֵחַ, the name of the craftsman in this field.

 

26 And you shall anoint with it All anointments were in the shape of the Greek [letter] “chaff,” except those of the kings, which were like a sort of crown. - [from Ker. 5b]

 

29 And you shall sanctify them This anointment sanctifies them to be a holy of holies. And what is their sanctity? Whatever touches them shall become holy. [I.e.,] whatever is fit for [placement in] a service vessel, when it enters them [the vessels], it becomes intrinsically holy so that it becomes unfit [to be an offering] if it goes out [of its designated boundaries], if it stays [out] overnight, or if [it comes in contact with] a person who has immersed himself [from uncleanness] on that day, and it may not be redeemed to become ordinary [unsanctified] food. Something unfit for them [i.e., for the service vessels], however, they [the vessels] do not sanctify (Zev. 87a). This was taught as an explicit Mishnah concerning the altar [i.e., a Baraitha, Zev. 83b]: Since it is stated: “Whatever touches the altar will be holy” (Exod. 29:37), I understand it to mean whether it is fit or unfit. Therefore, [to clarify this,] the Torah states [that] lambs [are to be sacrificed upon the altar]. Because just as lambs are fit, so is anything else that is fit [sanctified if it comes in contact with the altar]. Every anointment of the Mishkan, the kohanim, and the kings is translated [by Onkelos] as an expression of greatness because there is no need to anoint them except in order to proclaim their greatness. So did the King [God] decree, that this [the anointment] is their initiation into greatness. Other anointments, however, such as anointed wafers, “and with the first oils they anoint themselves” (Amos 6:6), their Aramaic [translation] is the same as the Hebrew.

 

31 for your generations From here our Rabbis deduced that it [the anointing oil made by Moses] will all remain in existence in the future. - [from Horioth 11b]

 

This Heb. זֶה. In gematria, this equals twelve logs. [7= ז, 5= ה, totaling 12.] - [from Horioth 11b]

 

32 It shall not be poured Heb. א יִיסָךְ. [This is spelled] with two “yuds”. It is an expression [in the form] of א יִפְעַל, it shall not do, like, “and in order that it be good (יִיטַב) for you” (Deut. 5:16).

 

It shall not be poured upon human flesh from this very oil.

 

and according to its formula you shall not make anything like it With the amount of its ingredients you shall not make another like it, but if one decreased or increased the ingredients according to the measure of a hin of oil, it is permitted. Also, the [oil] made according to the formula of this [oil]—the one who anoints himself [with it] is not liable, only the one who mixes it. - [from Ker. 5a]

 

according to its formula Heb. וּבְמַתְכֻּנְתּוֹ, a word meaning a number, like “the number of (מַתְכּֽנֶת) bricks” (Exod. 5:8), and so, בְּמַתְכֻּנְתָּה, mentioned in reference to the incense (below, verse 37).

 

33 or puts any of it Of that [oil] of [i.e., made by] Moses. [However, anyone who anoints himself with oil that was made copying the original anointing oil is not liable.] - [from Ker. 5a]

 

on an alien [I.e.,] which is not needed for the kehunah or the kingship.

 

34 balsam sap Heb. נָטָף. This is balm (צֳרִי), but since it is only the sap that drips (נוֹטֵף) from the balsam trees, it is called נָטָף (Ker. 6a), and in French, gomme, gum resin. The balm itself, however, is called triaca [in Old Provencal], theriac.

 

onycha Heb. וּשְׁחֵלֶת, a root of a spice, smooth and shiny as fingernails, and in the language of the Mishnah (Ker. 6a) it is called צִפּֽרֶן. This is what Onkelos renders as וְטוּפְרָא. [Both צִפּֽרֶן and טוּפְרָאmean “fingernail.”]

 

and galbanum A spice with a vile odor, called galbane [in Old French], galbanum. The Scripture counted it among the ingredients of the incense [in order] to teach us that we should not look askance at including Jewish transgressors with us when we assemble for fasting or prayer. [The Torah instructs us] that they should be counted with us. - [from Ker. 6b]

 

aromatics Heb. סַמִּים. Other [aromatics]. - [from Ker. 6b]

 

and pure frankincense From here our Rabbis learned that eleven ingredients were told to Moses [when he was] at Sinai: the minimum of aromatics—two [since סַמִּים is written in the plural form]; balsam sap, onycha, and galbanum—three, equaling five; aromatics [written a second time]—to include again the number of these, equaling ten; and frankincense, totaling eleven. They are as follows: (1) balsam sap, (2) onycha, (3) galbanum, (4) frankincense, (5) myrrh, (6) cassia, (7) spikenard (שִׁבּֽלֶת נֵרְדְּ), and (8) saffron, totaling eight, because שִׁבּֽלֶת and נֵרְדְּ are one, for spikenard נֵרְדְּ is like an ear [of grain] שִׁבּֽלֶת. [To continue:] (9) costus, (10) aromatic bark, and (11) cinnamon, thus totaling eleven. Borith carshina [mentioned further in the Baraitha, is not counted because it] does not go up in smoke, but they rub the onycha with it to whiten it so that it should be beautiful. -[from Ker. 6a]

 

they shall be of equal weight Heb. בַּד בְּבַד יִהְיֶה. These four [ingredients] mentioned here [explicitly] shall be equal, a weight for a weight. Like the weight of one, so shall be the weight of the other. So, we learned (Ker. 6a): The balsam, the onycha, the galbanum, and the frankincense the weight of each was seventy manehs. The word בַּד appears to me to mean a unit; each one [i.e., the weight] shall be this one like that one.

 

35 well blended Heb. מְמֻלָח, as the Targum [Onkelos] renders: מְעָרֵב, mixed. He should mix their [the spices’] powder thoroughly, one with the other. Accordingly, I say that [the following] are similar to this: “And the sailors (הַמַּלָּחִים) were frightened” (Jonah 1:5); “your sailors (מַלָחַיִךְ) and your mariners” (Ezek. 27:27). [Sailors are given this appellation] because they turn over the water with oars when they propel the ship, like a person who turns over beaten eggs with a spoon to blend them with water. And anything that a person wishes to blend thoroughly, he turns over with his finger or with a spoon.

 

well blended, pure, holy It shall be well blended; it shall be pure, and it shall be holy.

 

36 and you shall set some of it This is the daily incense, which is on the inner altar, which is in the Tent of Meeting.

 

where I will arrange meetings with you All appointments to speak that I will set up for you, I will set up for that place.

 

37 according to its formula According to the number of its ingredients.

 

it shall be holy to you for the Lord That you shall not make it except for My Name.

 

38 to smell it [s fragrance] But you may make it according to its formula of your own [ingredients] in order to deliver it to the community. - [from Ker. 5a]

 

Ashlamatah: Yeshayahu (Isaiah) 66:1-24

 

 

Rashi’s Commentary for: Yeshayahu (Isaiah) 66:1-24

 

1 The heavens are My throne I do not need your Temple.

 

which is the house that is fitting for My Shechinah.

 

2 And all these The heavens and the earth, and for this reason I confined My Shechinah among you when you obeyed Me, for so is My wont, to look at one poor and of crushed spirit, who hastens to do My bidding. But now, I have no desire for you, for whoever slaughters an ox, has smitten its owner and robbed him of it. Therefore, whoever slaughters a lamb seems to Me as one who beheads a dog, and whoever offers up a meal offering is before Me like swine blood, and מַזְכִּיר, he who burns incense. Comp. (Lev. 5:12) “its memorial part (אַזְכָּרָתָהּ).” Also (ibid. 24: 7), “and it shall be for the bread as a memorial (לְאַזְכָּרָה).”

 

3 brings a gift of violence Heb. מְבָרֵךְ, blesses Me with a gift of violence, brings a gift of violence. This is its explanation, and the expression of בְּרָכָה applies to a gift that is for a reception. Comp. (Gen. 33:11) “Please take my gift (בִּרְכָתִי).” Also (supra 36:16), “Make peace (בְרָכָה) with me and come out to me.”

 

they, too, chose their ways They desire these evil ways, and I, too, will choose and desire their mockeries. Now if you ask the meaning of גַּם, too, so is the style of the Hebrew language to say twice גַּם one next to the other. Comp. (Deut. 32:25) “Both a young man and a virgin (גַּם בָּחוּר גַּם בְּתוּלָה) ”; (I Kings 3:26) “neither mine nor yours (גַּם לִי גַּם לָךְ) ”; (Ecc. 9:1) “neither love nor hate (גַּם אַהֲבָה גַּם שִׂנְאָה) ”; (Num. 18:3) “and neither they nor you shall die (גַּם הֵם גַּם אַתֶּם).” Here, too, both they chose and I will choose. 4 their mockeries Heb. בְּתַעֲלוּלֵיהֶם, to mock them, an expression like (ibid. 22:29) “For you mocked (הִתְעַלַּלְתְּ) me.”

 

and their fears What they fear.

 

since I called Hearken and return to Me.

 

and no one answered saying, “I heard.”

 

5 who quake at His word The righteous who hasten with quaking to draw near to His words.

 

Your brethren...said The transgressors of Israel mentioned above. Another explanation:

 

Your brethren...who cast you out, said Who said to you (Lam. 4:15), “Turn away, unclean one.”

 

who hate you, who cast you out Who say (supra 65:5), “Keep to yourself, do not come near me.” [Because of the confusion, we quote other readings. Some manuscripts, as well as K’li Paz, read:]

 

Your brethren...said The transgressors of Israel mentioned above.

 

who hate you, who cast you out who say (supra 65: 5), “Keep to yourself, do not come near me.” Another explanation:

 

Your brethren...said The children of Esau.

 

who cast you out Who said to you (Lam. 4:15), “Turn away, unclean one.”

 

For the sake of my name, the Lord shall be glorified With our greatness, the Holy One, blessed be He, is glorified, for we are closer to Him than you are.

 

but we will see your joy The prophet says, But it is not so as their words, for “we will see your joy, and they shall be ashamed.” Why? For sound a sound of their stirring has come before the Holy One, blessed be He, from what they did in His city, and a sound emanates from His Temple and accuses those who destroyed it, and then the voice of the Lord, recompensing His enemies.

 

7 When she has not yet travailed When Zion has not yet travailed with birth pangs, she has borne her children; that is to say that her children will gather into her midst, which was desolate and bereft of them, and it is as though she bore them now without birth pangs, for all the nations will bring them into her midst.

 

she has been delivered of a male child Heb. וְהִמְלִיטָה. Any emerging of an embedded thing is called הַמְלָטָה. And הַמְלָטָה is esmoucer, or eschamocier in O.F., to allow to escape.

 

8 Is a land born in one day? Can a pain come to a woman in confinement to bear a land full of sons in one day?

 

9 Will I bring to the birth stool and not cause to give birth Will I bring a woman to the birth stool and not open her womb to bring out her fetus? That is to say, Shall I commence a thing and not be able to complete it? Am I not the One Who causes every woman in confinement to give birth, and now will I shut the womb? This is a question.

 

11 from the breast Heb. מִשּֽׁד, an expression of breasts (שָׁדַיִם).

 

you drink deeply Heb. תָּמֽצּוּ, sucer in French, to suck.

 

from her approaching glory Heb. מִזִּיז. From the great glory that is moving and coming nearer to her. זִיז means esmoviment in O.F., movement.

 

12 and like a flooding stream I extend to her the wealth of the nations.

 

on the side On the sides of your nurses, [in Aramaic,] גִּסְסִין.

 

you shall be dandled You shall be dandled as they dandle an infant. Esbanier in O.F.

 

14 and the hand of the Lord shall be known When He wreaks His vengeance and His awesome acts, His servants shall know the strength of the might of His hand.

 

15 shall come with fire With the fury of fire He shall come upon the wicked.

 

to render Heb. לְהָשִׁיב, [lit. to return] to His adversaries with fury His anger.

 

16 For with fire of Gehinnom will the Lord contend with His adversaries, and since He is the plaintiff and the judge, the expression of contending is appropriate for Him, for He, too, presents His claim to find their iniquity and their transgression. Comp. (Ezekiel 38:22) “And I will contend with him (וְנִשְׁפַּטְתִּי) ”; (Jer. 2:35) “Behold, I contend with you.” It is an expression of debate. Derajjsner in O.F. [And its simple meaning is: For with the fire of the Lord and with His sword, all flesh shall be judged. Similarly, there are many inverted verses in Scriptures.]

 

17 Those who prepare themselves Heb. הַמִּתְקַדְּשִׁים. Those who prepare themselves, “Let you and me go on such-and-such a day to worship such-and-such an idol.”

 

to the gardens where they plant vegetables, and there they would erect idols.

 

[one] after one As Jonathan renders: a company after a company. They prepare themselves and purify themselves to worship, one company after its fellow has completed its worship.

 

in the middle In the middle of the garden. Such was their custom to erect it.

 

18 And I - their deeds and their thoughts have come etc. And I What am I to do? Their deeds and their thoughts have come to Me. And that forces Me to gather all the heathens (nations [Mss. and K’li Paz]), and to let them know that their deeds are vanity and the thoughts they are thinking, “For the sake of my name, the Lord shall be glorified,” let them understand that it is false. And where is the gathering? It is the gathering that Zechariah prophesied (14:2): “And I will gather all the nations to Jerusalem.”

 

and they shall see My Glory When I wage war with them with the plague of the following description (ibid. 14:12): “Their flesh shall disintegrate...and their eyes...and their tongue.”

 

19 And I will place a sign upon them etc. Refugees will survive the war, and I will allow them to remain in order to go to report to the distant islands My glory that they saw in the war, and also upon those refugees I will place one of the signs with which their colleagues were punished, in order to let the distant ones know that with this plague, those who gathered about Jerusalem were smitten.

 

20 and with covered wagons Heb. וּבַצַּבִּים. These are wagons equipped with partitions and a tent. Comp. (Num. 7:3) “Six covered wagons (עֶגְלוֹתצָב).”

 

and with joyous songs Heb. וּבַכִּרְכָּרוֹת. With a song of players and dancers. Comp. (II Sam. 6:14) “And David danced (מְכַרְכֵּר),” treper in O.F. [Menahem (p. 109) explains it as an expression meaning a lamb. Comp. (supra 16:1) “Send lambs (כַּר) of the ruler of the land.”]

 

as...bring an offering in a pure vessel for acceptance, so will they bring your brethren as an acceptable offering.

 

21 And from them too From the peoples bringing them and from those brought, I will take priests and Levites, for they are now assimilated among the heathens (nations [Mss. and K’li Paz]) under coercion, and before Me the priests and the Levites among them are revealed, and I will select them from among them, and they shall minister before Me, said the Lord. Now where did He say it? (Deut. 29:28) “The hidden things are for the Lord our God.” In this manner it is explained in the Aggadah of Psalms (87:6).

 

24 their worm The worm that consumes their flesh. and their fire in Gehinnom.

 

and abhorring Heb. דֵרָאוֹן, an expression of contempt. Jonathan, however, renders it as two words: enough (דֵּי) seeing (רְאִיָה), until the righteous/generous say about them, We have seen enough.

 

Commentary on the Ashlamatah of Yesha’yahu (Isaiah) 66:1-24

By: H.Ex. Adon Shlomoh Ben Abraham

 

This closing chapter of Isaiah summarizes Isaiah’s prophecies as to the last days: Our chapter begins by refuting the notion that the temple and the offerings are necessary for the sake of God. God does not need our service. Rather, it is the notion that humans benefit by expressing our desire to serve Him and come close to Him. God’s intention is twofold: to reward those who serve him with clarity and humility, and to punish those nations/ individuals that sinned against him (Radak and Abarbanel).^[1] The prophecies are addressed to the people who have returned from exile. Abarbanel disputes the prevailing opinion that this is another rebuke of the people, but this chapter speaks of redemption. Back in Jerusalem, God’s people must still live by faith. All the old lessons of obedience to God and hope for his future are to be learned and applied by the next generation.^[2] At the end of our reading, we are reminded of the New Moon festival which will be a part of our future worship of HaShem.  This week we celebrate the new moon of the month of Adar. Rosh Chodesh is a minor holiday, with relatively few observances, but there are several significant liturgical changes. An extra paragraph is added to the Amidah, and to the grace after meals. An abbreviated form of Hallel is recited, and a selection from the Torah about the Rosh Chodesh sacrifice is read. An additional service, Musaf, is added after Shacharit (morning prayers).^[3]

 

An oracle of Judgement 66:1-5

 

The Temple plays an important role in the prophet’s thinking (44:28; 56:5–7; 64:10; 66:20). Nonetheless, the prophet recognizes that God hardly needs that building; the Temple exists for the sake of humanity, not for the benefit of God.^[4]  Malbim says the people imagined that God would ignore even egregious sins if they brought their offerings to the temple.  R’ Hirsch comments, that the people thought they could limit God to the temple and were free to do whatever they pleased everywhere else.   Malbim tells us that the children of Israel are miserable and operating under a misconception(lies) that has lulled the people into a false sense of security. But God's response: He is not confined to a building, and he did not require offerings to be brought, but rather he takes pleasure in the humility and the humbleness of the person who submits their will, to God's will. Jerusalem is at the center of God’s plan for the whole world. All nations will be able to see God at work in the rebuilding of the city and her righteous community. God is bringing about a new creation—a glorious kingdom of peace and everlasting joy.^[5]

 

But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word. (v.2) As in all relationships we experience in life, God’s relationship with each of us is just a reflection of our relationship with HaShem. If we turn our face toward him, HaShem turns his face towards us. In v. 3, comparisons are made, if one thinks that performing the God-ordained sacrifices is tantamount to killing a man or offering a pig’s blood, they are misunderstanding what the prophet is saying. This verse presents four lines in which a legitimate action is paired with an illegitimate one. The prophet condemns people who participate in legitimate or even sacred actions but also commit sins, whether by acting immorally toward other human beings or by practicing idolatrous rites in addition to worshipping the true God. The prophet fights not only outright apostasy but also pious hypocrisy. (1:10–20; 29:13; 58:1–14.)^[6] Yea, they have chosen their ways, and their soul delighted in their abominations.  I also will choose their delusions, and bring their fears upon them because when I called, none did answer; when I spoke, they did not hear: but they did evil before my eyes and chose that which I delighted not in. (3-4)   The prophet lashes out against those who are disloyal to the LORD and predicts vindication for those who are faithful.  Malbim says, just as they have deliberately chosen a path of sin, in opposition to God, that he will not leave them to their natural fate but will bring upon them that very evil which they fear.^[7]

 

Rashi commenting on Leviticus 1:9, says, “I had spoken, and my will was fulfilled” The idea, is that God in seeing the burnt offering and smelling the incense, God would see that his children had acknowledged his commands and followed his will. But God himself rebukes this design in the heart of a person who is devoid of any spirit of holiness, they are warned that mere formal outward worship is an abomination to him if they do not come humbly and with a broken and contrite heart and he tells them of the harvest they are to receive if they continue to plant such seeds. The harvest they are threatened with will be their punishment because they did what was evil in my sight and chose what did not, please him.

 

Hear the word of the Lord, you who tremble at his word: “Your brothers who hate you and cast you out for my name’s sake have said, Let the Lord be glorified, that we may see your joy; but it is they who shall be put to shame. (v.5) There is an echo in the Nazarene Codicil of this same ideal, repentance and returning to HaShem and removing your lying ways and evil deeds from your life’s action.  Woe unto them that call evil good, and good evil. (5:20) Woe against those who confound the distinctions of right and wrong. (Rom. 1:28), “Even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind.^[8]   Abarbanel says these brothers who hate you are the descendants of Edom. They called themselves brothers of Israel because Esau was Jacob's brother and Ishmael was Isaac's brother. They insist that their religions are the truthful ones and that God's promises to his nations will be fulfilled through them.^[9]

 

An oracle of Salvation 66:6-16

 

Before she was in labor, she gave birth; before her pain came upon her, she delivered a son. (v.7) The Targum explains this as referring specifically to the revelation of the Messiah. Whereas Malbim interprets this as many years before the coming of Messiah there will be a small ingathering of the exiles to Jerusalem, this small immigration will precede the Messianic era.^[10]  He continues that the birth pangs refer to the war of Gog Magog, which erupts suddenly. Here the metaphor for the rebirth of Zion is that of a male child, born as in a single day. God promises that when the birth pains start, he will bring the birth to fruition, just as with natural childbirth, here also, he will bring to fruition the culmination of his plan for the universe: the rebirth of Zion.^[11]

 

The Rabbis ask the question, Will God redeem his people for his own sake, so that he can have a temple where people can worship him, or whether His intention is solely for the sake of Israel? We see where God juxtaposes the two ideas of the heavens and earth he created and everything in them against the idea of what is the house that you will build for me. In betwixt these two ideas, the heavens and the earth and everything I have created, God says, this is the one to whom I will look, He who is humble and contrite in spirit and trembles at my word.

 

Radak goes on to express; how can you entertain the thought, that a physical structure can contain my glory? Heaven is merely my throne, and the earth is my footstool. I commanded you to build the Temple, not to benefit me, but so that the hearts of Israel would focus upon me, as they would have a place for prayer and offerings. This would encourage them to eradicate their faulty values, just as the offerings were consumed on the altar. The heaven's spirituality symbolizes that which is far superior to the material existence that is symbolized by the Earth.^[12] If we go back to 2 Chronicles 2:4, We see the elements of the temple and the leading religious observances and services of the nation that are summarized and placed before the people. Let us remember and not forget, that each of these elements are not in the text as mere suggestions, but divine commands to be associated with temple worship.

 

“I am now about to build a house for the name of the Lord my God and dedicate it (“to hallow,” or “to sanctify.”) to him for offering fragrant incense(Exo 30) before him, and for the regular offering of the rows of bread,(Lev 24:5-9) and for burnt offerings morning and evening,(Exo 29:38- 42) on the sabbaths(Numb 28:9-10) and the new moons(Numb 28:1)^[13] and the appointed festivals^[14] of the Lord our God, as ordained forever for Israel. ^[15]

 

The children of Israel, desired to have a material temple as a representation of the presence of God in their midst. However, they were deeply impressed with the feeling that no temple could be worthy of him. Even Solomon said, “Will God,” “indeed dwell on the earth? Behold, the heaven and heavens of heavens cannot contain thee; how much less this house that I have built?” (1 Kings 8:27). Again, “Who can build him a house, seeing the heaven and heaven of heavens cannot contain him? Who am I then, that I should build him a house, save only to burn sacrifice before him?” (2 Chron. 2:6). Thus, Isaiah’s note of warning was no novelty, and found residence in the hearts and minds of many in the congregation of Israel.

 

The question is asked, what of the house that you would build for me, Tell me the place of my rest? All these things my hand has made, and so all these things came to be. God is telling the people that there is nothing they can do for me or give to me. Ibn Ezra, states it; How can you create something I already own? The purpose of the temple was to be a place where Israel could bring offerings and meet God. When Jews would see the offerings consumed upon the altar, they would be inspired to purge inappropriate thoughts and values from their hearts. However, if they performed the temple service while continually engaging in their depraved and deviant behavior, which was contrary to the law of God they would be undermining the very purpose of meeting with God in the first place.

 

These have chosen their own ways, and their soul delights in their abominations. Isaiah prophesied from 740-680 bce^[16] and Jeremiah came along from 627 – 580 BCE^[17]  and battled the same error of the people. Jer7:22-24 tells us:  For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices.  But this command I gave them: ‘Obey my voice, and I will be your God, and you shall be my people. And walk in all the way that I command you, that it may be well with you.’ But they did not obey or incline their ear but walked in their own counsels and the stubbornness of their evil hearts and went backward and not forward.  From the day that your fathers came out of the land of Egypt to this day. Are you inclining your ear to hear God’s voice, are you moving forward and not backward? As we learn at Yom Kippur, Jonah was called to service because the wickedness of the people had “come up before me.” It is interesting to note the time of Jonah's ministry is just before Isaiah and Jeremiah's prophecies. ^[18]

 

Radak explains the Torah does not command an individual to bring a burnt offering or peace offering as they were voluntary. However, there are requirements to bring the daily offering, the Korban Tamid, the continual offering, as well as the musaf-offerings on Sabbath and Festivals. Those obligations are communal and are brought to bring honor to the temple. Therefore, we can conclude that part of the misunderstanding of Isaiah 66 is that people do not understand the sacrifices. Radak also goes on to comment and say that the first set of commandments, those at Marah, Exodus 15:25ff, these commandments called upon Israel to accept God as the Creator and to be subservient to His will. That is the prerequisite for Israel's acceptance of the Torah and its designation as God's chosen people.

 

Metzudot^[19] explains that the bringing of offerings is but one of the many commandments that followed Marah, and the Ten Commandments, and God accepts them with favor if they are brought with submission and dedication to His will. Malbim, goes on to state, the purpose of the offering is to bring the Jew (people of Israel), to remind the Jew to go in Hashem's ways to strengthen and renew his bond with Hashem, and to bring “pleasure to him”, as it were, because God's directives had been fulfilled. None of these directives are accomplished if one acts hypocritically and the rest of his actions contradict this idea, the Torah, and the directives of HaShem. Abarbanel states, there is no mention of offerings made in the Torah until after the sin of the golden calf. The offerings are designated as a means of atonement.^[20]

 

An oracle against Foreign Nations and of Salvation Isa.66:18-24

 

We now see God's plan to gather all the nations to come to Jerusalem. Although some Rabbis understand this time to be that of Gog and Magog, Iben Ezra sees it as a time of fire and judgment with God's wrath on the nations and his blessings on the people of Israel.  I know their works and their thoughts, and the time is coming to gather all nations and tongues. And they shall come and shall see my glory, and I will set a sign among them. (v.18) Radak says the verse speaks from the perspective of the nations and God will gather the sinners so that they may ultimately witness His glory when they’re defeated. Rashi says this is the perspective of the Jewish sinners as described in (v.5), because they did not serve God, and he gathered the nations against them, thereby compelling them to recognize their shortcomings. It seems all nations are gathered, each playing a significant part in bringing God's plan to completion. Verse 20 speaks of the nations, Your brother from out of all the nations as an offering being brought back to Jerusalem.

 

We have your brothers (Esau) bringing Israelite brothers from among the nations and we also seem to have those who are coming to fight against Israel. The rabbis generally agree that these being brought back from the nations, God will take some for Kohanim and Levites.  Radak’s comments refer to the non-Jewish nations that bring the gift of the Israelites to Jerusalem. HaShem will select the most distinguished among them to assist the Kohanim and the Levites in the Temple.^[21]  Although there may be some disagreement as to the place of the righteous from the Nations, everyone seems to agree that Israel during this time will experience universal recognition along with the recognition of God's sovereignty.  As the new heavens and the new earth, I make will endure before me forever. So will your offspring, and your name, endure before me also. (v.22) 

 

We are near the appointed time, “Rejoice with Jerusalem, and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her; that you may nurse and be satisfied from her consoling breast; that you may drink deeply with delight from her glorious abundance.”^[22]  As we reach the end of our reading, we are told that from new moon to new moon and from Sabbath to Sabbath, all flesh shall come to worship before me, declares the Lord. Our Rabbis understand this to be speaking of the Messianic era and according to our sages, this refers to the events that will occur in the next World.

Ashlamatah: Melachim bet (II Kings) 11:17 - 12:17

 

 

Commentary on the Ashlamatah of Melakhim 2 (2Kings) 11:17 – 12:17

By: H.Ex. Adon Shlomoh Ben Abraham

 

During the four or five weeks before Passover, four Shabbatot are characterized by special readings, called the Arba Parshiot [four Torah portions], which relate thematically to Purim or Passover.^[23]  The four parshiot are: Shekalim, read on the Shabbat before the month of Adar, Zakhor, read on the Shabbat before the holiday of Purim, Parah, generally read on the Shabbat after Purim, and Hachodesh, read on the Shabbat before the Hebrew month of Nisan. In the special haftarah, 2 Kings 11:17-12:17, King Yehoash commanded that all money brought to the Temple be used for its repairs and renovations– the required contributions and the free-will offerings. Shabbat Shekalim occurs about a month before Passover as a reminder that the due date for the half-shekel contributions is approaching, on 1 Nisan, a month later.  "The four parshiot" refers to four unique Torah selections that are read in synagogues, after the regular weekly Torah portion, before and throughout the Hebrew month of Adar.[24]

 

Shabbat Shekalim–which takes place the Shabbat before Rosh Chodesh for the month of Adar or on Shabbat Rosh Chodesh Adar itself–is named for the maftir reading, Exodus 30:11. The maftir describes a census requiring every Israelite man to contribute a half shekel to support communal sacrifices in the portable tent of meeting and later at the Temple. The egalitarian nature of this contribution is emphasized– “the rich shall not pay more, and the poor shall not pay less than half a shekel.” The requirement that all individuals contribute equally to the community helped develop a sense of unity crucial to the new nation created by the Exodus.^[25]  Parashat Shekalim, signifies arousing the good, in each of us, for our battle with Amalek.

 

As we journey through these four Torah Parshiot for the next four weeks let us look for; What is the common theme we see in the four Parshiot? Passover although not one of the four Torah readings.  The Arba Parshiot does lead up to the Pasah/Passover which commemorates the climactic 10th plague in the book of Exodus, when Yahweh punishes Egypt by killing all the firstborn but “passes over” (פָּסַח, pasach) the firstborn of Israel (Exo. 12:12–13), resulting in the Israelites’ deliverance from slavery in Egypt (Exo. 12:14–17). Shabbat Shekalim is based on the Exo 30:11-16 passage as read in the annual cycle where each male twenty years or older is to give a half shekel for the ransom of his life and the Sephardim reading is our 2king 11:17-12:17.

 

After a brief account of the revolt in Judah that deposed Queen Athaliah (842–836 B.C.E.), 2 Kings 11:17–20 describes how the priest Jehoiada established the rule of King Jehoash—who had been hiding “in the House of the Lord” during Athaliah’s reign. Jehoiada solemnized the covenant between the Lord, the king, and the people, on the one hand, and between the king and the people, on the other. After a popular rampage that decimated the temple of Baal, the priest set in motion the accession of Jehoash (836–798 B.C.E.). 

During the years of corruption, the organization of the different shifts of priests that had been established by King David had been neglected.[26]  The priest had tried to maintain the temple, but due to Athaliah's physical and political attacks, Abarbanel said they were not successful.   Jehoash ruled from the age of seven and ruled for forty years. Although the text tells us Jehoash was upright in God's eyes it also tells us he did not or was not able to remove the altars and the people were still sacrificing and burning incense on the altars of Baal. (2ki.12:1-4) There is a discussion in Me’am Lo’ez that as long as Jehoiada the priest was there to instruct the King, Jehoash was able to reign righteously, but after the priest died, he fell under the influence of the rich nobles.[27]  Jehoash's focus was on restoring and repairing the temple. Although the temple was only 155 years old, Queen Athaliah had intentionally damaged it. It is also said she took money from the temple treasury and thus its upkeep had been neglected. 

 

Jehoash renewed the contributions, such as the half-shekel each male twenty and above had to pay as a ransom for his soul. Then there was money for sacrifices and a fund set aside for the repair and upkeep of the temple. These most likely included obligatory offerings of the half-shekel and freewill offerings made in a spirit of generosity. Joash orders that they be collected by the priests and be applied for repairs and that the priests undertake the repairs themselves. The people began to give again, but in King Jehoash's twenty-third year, the king learned the Priest had still not done the repairs.  Jehoash then set up a new system devised by Jehoash himself which removes the priests from all responsibility and labor. Sacred donations are deposited directly into a coffer, counted by two officials, and distributed to special contractors for labor and materials. None of the funds can be used to enhance the Temple treasure and no accounting is demanded from the contractors.

 

Funds deriving from the purification and guilt offerings could not be used for Temple repair but remained priestly income. Income associated with positive feelings and spontaneous acts of kindness went into Temple repair; that associated with negative feelings born out of a sense of obligation or guilt went to the priests^[28]   Many people had stopped bringing their money knowing the wicked Athaliah was taking it, but they soon began to give again. 

 

With the destruction of the Second Temple and the end of sacrifices (in 70 c.e.), the special Torah reading for Shabbat Shekalim was recited “in remembrance” (le-zekher) of the Temple (Sefer ha-Ḥinnukh 105). This annual occasion was used to solicit charity in support of Jewish religious and physical existence.^[29]   As old rabbinic homilies had hinted that the sacred donation of shekalim offset the sin of idolatry (with the Golden Calf), such that God would “account” (tissaʾ) the merit of the people and “forgive” them (tissaʾ),[30]  so the annual occasion of Shabbat Shekalim came to mark the ongoing hope (in the absence of the Temple) that charity might serve as a sacrificial substitution—as a gift leading to religious renewal and divine forgiveness.[31]   Later Hasidic masters went further and taught that such gifts may serve as a means of “raising” (tissaʾ) the donor to a higher plane of spiritual consciousness.[32]

 

A kabbalistic approach: The mystical dimension of the atonement utilizing a “half” shekel was to parallel the attempt to divide between what the people had seen (i.e. the fire), and what they had heard (the thunder and God’s voice) at Mount Sinai. The sin of the golden calf was that they related incorrectly to the two phenomena they had seen at Mount Sinai. [Remember the Torah spoke of the people having “seen” sounds,] The root of the sin at the golden calf episode was doubting or undermining the Unity of God, and His indivisible nature.[33]

 

Nazarean Talmud

Sidrah of Shemot (Exodus) 30:1-38

Nazarean Codicil: Half Shekel

Matityahu (Matthew) 17:24-27

Hakham Rabbi Dr. Eliyahu ben Abraham

 

 

Hakham Rabbi Dr. Eliyahu ben Abraham’s Rendition

 

24 ¶ When they arrived in K’far Nakhum, the collectors of the half shekel (the Temple tax) came up to Tsefet and said, does your Rabbi (Hakham) not pay the half shekel (Temple tax)?

25 He answered, Yes.  And when he came home, Yeshua anticipated him with a question [about it], saying, What do you think, Shimon [HaTsefet]? From whom do kings of [the] earth collect taxes, from their own citizens or from foreigners [not of their own citizens]?

26 And when Tsefet said, from foreigners [not of their own citizens], Yeshua said to him, then the sons (citizens) are men of nobility? [Alluding to Purim and Pesach]

27 But, in order not to give offense, go down to the Kinneret and throw in a hook. Take the first (or, chief) fish that comes up, and when you open its mouth, you will find their a [whole] shekel. Take it and give it to them to pay the Temple tax for me and for yourself.

 

Rosh Chodesh (New Moon) in the Nazarean Codicil

 

Colossians 2:16-17 “Do not let anyone (gentile) judge you regarding food or drink (i.e., keeping Kosher), or regarding keeping a festival, a Rosh Chodesh (New Moon), or Sabbaths, which are an allegory of things to come, but their reality is found in Messiah.”

 

It should seem evident to everyone that the talmidim of Yeshua held and observed Orthodox Jewish beliefs and that this belief system dominated how they recorded and transmitted the Scriptures. We should also state that this would have been evident in their writings. The above-cited verses from Hakham Shaul's Igeret to the Colossians are chief among these verses.

 

The insinuations of our text, Being Judged

Contextually, a Jewish Rabbi, i.e., Hakham Shaul, is not going to teach another Jewish person NOT to keep the festivals. He will not tell anyone to violate that moedim (Divine Appointments of G-d) because someone wants to ridicule them for their observant practices. Therefore, if we read these verses thinking Hakham Shaul is loosening the bonds of observing the mitzvot, we should read again and study deeper. And because the Jewish people are smart enough to think for themselves. Now, if we change the possible audience to the Colossians being Gentile the question at hand becomes more complex. Namely, who is permitted to judge who. Thus, the question is who is permitted to judge the Gentiles with regard to Observant Jewish Festivals and Holy Days.  A case precedent for this issue is found in 2 Luqas (Acts) beginning in chapter ten. Cornelius and his family are praying, undoubtedly at his home. Now, we are not told if they are doing it right or wrong. But it would seem from a cursory overview of the Nazarean Codicil that this "G-d Fearing centurion" has been in or around the Jewish community for some time.

 

Luqas - Lk. 7:1-10 After Yeshua finished these Oral Teachings in the presence of the Am HaAretz, "the people of Land" i.e. the uneducated Jews, he entered K’far Nachum (Capernaum – City of Nahum). Now a Roman Centurion stationed there had a servant that he highly valued that was ill and close to death. When the centurion heard about Yeshua, he inquired (sending a messenger) of the Jewish Hakhamim to see if they might ask him to come and heal his servant. When the Jewish Hakhamim came to Yeshua they appealed to him earnestly, saying “He (the Roman Centurion) is worthy of having you do this for him, because he loves the Jewish people, and he built our Esnoga (Synagogue) for us.” And Yeshua went with them (to heal the servant) but when he was close to the Centurion’s house the Centurion sent friends to say to him, “Master do not trouble yourself, for I am not worthy to have you come into my house; therefore I did not presume to come to you. But if you will only speak the word, and let my servant be healed. Because I am a man under authority, with soldiers under my command; and I say to one “Go” and he goes, and to another “come” and he comes and to my servant “do this” and he does it.” When Yeshua heard this he was awestruck at the Centurion’s understanding of authority, and turning towards the congregation that followed him said “I have not found even in Yisrael one with faithful obedience like this. And when his (the Centurion’s) messengers returned to the house they found that the servant’s health had been restored.

 

While there is no definite way to claim that this is Cornelius, there would seem to be plenty of evidence to "hint" at the possibility. In both Acts and Luke, we see that he has given substantially to the Jewish people. Wow, he even built the Esnoga! However, the point in Acts 10 is that Cornelius needs some information. And he has gained enough merit with G-d to merit sending an angel to call Hakham Tsefet to Cornelius' house and give him instruction. The Jewish standard for this situation seems a living example of precedent. While we do not know what Cornelius was praying about or what he might have asked G-d, we find a couple of interesting points.

 

1. G-d does not answer the Gentile G-d Fearer directly
2. He tells the Centurion to call for a Jewish Hakham to give him instruction.

 

This is strange because Cornelius seems to understand that there is a system for the whole process.

 

Ephesians 2:11-12 Therefore remember, at that time you were Gentiles by birth, who are called uncircumcision by those who are called circumcision, which refers to what Royal men do to their bodies; and that at one time you were without Messiah, being aliens (Gentiles) from the legal administration of Jewish life, and strangers from the covenants of the promise, having no hope, and without God and in union with the worldly system.

 

This fits Cornelius perfectly. How?  He says in the cited passage from Luke above, "Because I am a man under authority, with soldiers under my command; and I say to one “Go,” and he goes, and to another “come,” and he comes and to my servant “do this,” and he does it.” Therefore, Cornelius understands authority and knows he has no authority in a Jewish Beit Din, not even with the vast amounts of money he has given the Jewish people. This is indeed a true “G-d Fearer!”

 

Returning to the text we are discussing; we see that the logic is clear. The only authority that allows "anyone" to dictate Jewish Life is a Jewish Beit Din. Thus, Hakham Shaul's text Do not let any one person judge you." now bears the light we need to understand this verse. Therefore, no single person can tell you how to keep the feasts, festivals, Sabbaths, etc. According to Jewish halakhah and Hakham Shaul's interpretation, the only body capable of telling you what to do is the Jewish Beit Din. Now, in brief, when Hakham Tsefet comes to see Cornelius' house he does not decide based on the need for a Beit Din. He assesses the situation, notices some things, and does not make decisions based on the needs of a Beit Din. Later in Acts 15, the Beit Din convenes and makes those decisions. But Hakham Tsefet does not act with independence. Therefore, the Colossians passage means no one is liberated from keeping the Biblical Mitzvot. And no self-respecting Beit Din would ever say differently.

 

Messiah and the Festival of Rosh Chodesh

Hakham Shaul's underlying point seems to be that the festivals, specifically Rosh Chodesh, are personified in Messiah. However, paying special attention to Hakham Shaul's words they tell us of future things "to come." The Festivals (Rosh Chodesh) are obligatory and substantiated in Messiah or the Messianic Era.

  

The Revelation opens, “The Revelation of Yeshua HaMashiach, which God gave unto him (Yeshua), to show to His (God's) servants things which must come to pass suddenly; and he sent and signified (put it in signs and symbols) it by his messenger (Yechezel) who gave it his servant Yochanan. “

 

My thesis, which I hashed out with H.E. Hakham Rabbi Dr. Yosef ben Haggai, may his memory be for blessing, is that G-d gave the Revelation to Yeshua, who gave it to his messenger Yechezel the prophet, is based on Rev 19:10 and 22:8-9.

 

Rev 19:10 And I (Yochanan) fell at his feet to worship him (the messenger). And he said unto me, Do not do this: I am your (brother) fellow servant(s), and one of your brethren who has the testimony (Mesorah) of Yeshua: worship God: for the testimony of Yeshua is the spirit breathing out) of prophecy.

 

Rev 22:8-9  And I Yochanan saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the messenger who showed me these things. ⁹ Then he said to me, see you not do this: for I am your fellow servant, and one of your brethren the prophets, and of them who keep (guard) the words of this book: worship God.

 

His Eminence suggested that the Messenger could be "Daniel," which is a legitimate point. But I pointed out that the greater and most mystical of the two "Prophets" was Yechezel. Secondly, while Daniel is a great prophet, his writings are not found among the Nevi'im "Prophets" in the Tanakh. They are found in the "Ketuvim" (writings). Thus, while still plausible, Daniel does not have the merit of Yechezel, at which His Eminence Rabbi Dr Yosef ben Haggai conceded.

 

Revelation 22:2 – The Moon, the Tree of Life, and the Renewal of Time

“In the middle of the street of the city, and on either side of the river, was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month (Rosh Chodesh), and the leaves of the tree were for the healing of the nations.”

 

The twelve Rosh Chodeshim seem to have a very important part of life and celebration during the Messianic Era. The twelve months of the year correspond to twelve fruits produced by the tree, signifying the sanctification of time through the cycles of the Rosh Chodeshim. This connects to Yesha’yahu - Isaiah 66:23, which states that in the future, all nations will worship G-d from Rosh Chodesh to the next.

 

Yechezel - Ezekiel 47:12 – "Their leaf (עָלֵה) will not wither, and their fruit will not fail... their fruit will be for food and their leaves for healing."

 

Yechezel is here referring the the scene in Revelation 21-22. This verse directly refers to the Tree of Life in Revelation. (This is another reason to believe that Yechezel was the messenger.) Again, we see that the “leaves” have medicinal value specifically for the "Nations.” Now there is still a mystery wrapped up in an enigma concealed in a conundrum, with the verse cited by Hakham Shaul and trying to pull at the thread that will make it all unravel the mystery.

 

I believe the key is in the Hebrew word עָלֵה   “Olah." This word is of such power and importance that it is often misunderstood and overlooked. However, the point of interest I find as I try to unravel the mystical conundrum is that the word has some possible undertones.

 

The Fig leaves, and? Yeshua sees one of his potential Talmidim, Nathanael, sitting under a fig tree. Why does Yeshua select this disciple strictly based on this idea? 

 

Yochanan 1:47-50

"Yeshua saw Nathanael coming toward Him and said concerning him, ‘Behold, a true Yehudi in whom there is no deceit!’ Nathanael said to Him, ‘How do You know me?’ Yeshua answered and said to him, ‘Before Peresh called you, when you were under the fig tree, I saw you.’ Nathanael answered Him, ‘Rabbi, You are the Son of G-d; You are the King of Israel!’ Yeshua answered and said to him, ‘Because I said to you, "I saw you under the fig tree," do you believe? You will see greater things than these.’”

 

The Fig Tree as a Symbol of Torah Study

Interestingly, the fig tree pops up everywhere. The Garden of Eden, where Adam and Chavah invented the first-ever camouflage. What an idea, using fig leaves as camouflage while in the middle of a garden of trees. However, one thing stands out in the prophecy…

 

Micah 4:4 But they will sit every man under his vine and under his fig tree, and no one will make them afraid, for the mouth of the L-rd of Hosts has spoken.”

 

The fig tree is often used in Jewish literature to symbolize meditation on the Torah (Avot de-Rabbi Natan). Nathanael may have been engaged in Torah study, prayer, or Messianic contemplation under the tree. Yeshua’s statement astonishes Nathanael, suggesting that the fig tree is more than a physical location—it may reference Messianic prophecy or personal revelation (Micah 4:4, Zechariah 3:10). Yeshua may be suggesting that he saw Natanael, studying Messianic prophecy. Maybe even Micah 4 and contemplating the Messianic Era. And given the popularity of the Micah passage, he could have been insinuating that he foresaw Natanael in the Messianic Era. Nathanael is shocked, implying that Yeshua’s vision was beyond human perception, connecting to Divine insight and prophetic awareness. Thus, Yochanan 1:47-50 presents a deeper revelation of Yeshua’s identity, linked to Jewish eschatology and Torah study under the fig tree. Did Adam and Chavah have a deep secret that was not told except to a few? Surely, Adam must have shared this revelation with Micah. Every Jewish schoolboy knows that if he studies the pages of the Torah, he will merit the Messianic Era and the Olam HaBa. Could Adam and have been taught this by HaShem Himself i.e., the Voice (Kol) Himself?  Could they have been trying to hope for the best in this BAD situation? i.e., hoping that they still had a chance at the Y’mot HaMashiach (Days of Messiah) and the Olam HaBa?

 

Jewish literature likens scrolls of wisdom to leaves on a tree, indicating that Divine teachings are like leaves of the Great Book, the Torah. But we have a question left.

 

“In the middle of the street of the city, and on either side of the river, was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month (Rosh Chodesh), and the leaves of the tree were for the healing of the nations.”

 

Here we cannot see that tree in any other light than a figurative Etz Chayim (Tree of Life) and synonym for the Torah itself. If the Leaves were “pages of the Torah,” they could well be used to heal the nations. Why is this significant? We, who have made the journey across the river to become the sons of Eber and Shem, know well that our greatest deficiency is our language barrier. We spend countless hours trying to study the Torah only to be confronted with the language barrier. And to make matters worse, the Sages tell us that we are not reading the Torah but a translation. And you have to read the Torah in Hebrew to actually be reading the Torah. It makes a boy want to cry. This is why I love philology (dissecting words) so much. I like to play in the leaves and see all the veins as they wander through the words. But when the illusive thread is found and pulled with great delight (ta'anug), one sees G-d sitting in the heavens, laughing so hard His automorphic sides hurt. Finally, the language barrier for the poor Gentiles has been removed as they can now read the leaves and get a real REVELATION OF THE ETERNAL G-D for which they have longed. They can immerse themselves in the celestial River of living water and rid themselves of all their sorrows. Have some more fruit and hand me another leave.

 

What a fabulous thought for Rosh Chodesh Adar!

 

Hakham Rabbi Dr. Yosef ben Haggai’s Comments:

 

For the Midrash specialist, Hakham Matityahu ‎‎(Matthew), the occasion for the collection of the ‎Holy Half Shekel brings the perfect time to explain ‎the metaphorical meaning of this solemn Torah ‎requirement. According to our Sages, the meaning ‎of the Half Shekel is to teach us that personal ‎Judaism is a lie, since Judaism is by essence ‎communal, and therefore the Shekel is not complete ‎until two Jews agree together to observe the ‎Mitzvoth (commandments) and create a Jewish ‎community.‎

 

The Master adds here a further and most profound ‎insight. For our Master, a Jew has the unescapable ‎vocation to become a Torah teacher. And therefore, ‎he either earns a lot of money to pay yearly the half ‎Shekel or he finds Torah Disciples from amongst ‎the Gentiles who will pay the half Shekel for him. ‎The waters here are a picture of the Gentiles and ‎the fish is a symbol of a Gentile who has a calling to ‎become a Torah Disciple. ‎

 

There is in this narrative an expectation that the ‎Gentiles who come to learn Torah will have in their ‎mouth what is required to economically support his ‎Torah teacher. If this is not the case, then it is ‎obvious that the Gentile who is learning Torah is by ‎his non-payment not partaking of the “sap” of the ‎good olive tree. The Gentiles owe an immense debt ‎to the Jewish people, firstly because it is through ‎the Jewish people that the salvation of the Gentiles ‎is achieved, second, it is through the Jewish people ‎that the Gentiles can know the revealed will of G-d ‎as is in the Bible. Thirdly, even to this very day, ‎without Jewish Hermeneutics and Jewish Codes of ‎Law, and Jewish Masters to teach it, it is ‎impossible to fully perceive and understand the ‎depth and great hidden riches of the writings of the ‎Nazarean Codicil. For these three chief reasons, the ‎Gentiles who come to adhere to the Master of ‎Nazareth (the King of the JEWS) owe it to the ‎Master to support Jewish Torah Scholars.‎

 

Therefore, in the grand picture of the Governance ‎‎(Kingdom) of G-d, the commandment of the Half ‎Shekel teaches us that Jews are to teach the Torah ‎to the Gentiles, and conversely the Gentiles who are ‎taught in the Torah are to support the Torah ‎Scholar teaching to them as an outward sign of an ‎inner work: - i.e., that he/she has been grafted into ‎the Jewish Olive Tree and brought near to the ‎Commonwealth of Israel. ‎

 

Hakham Shaul, therefore rules:‎

 

‎1 Co 9:7 Who serves as a soldier at his own ‎wages at any time? Who plants a vineyard ‎and does not eat of its fruit? Or who ‎shepherds a flock and does not eat of the ‎milk of the flock? ‎

‎1Co 9:8 Do I speak these things according ‎to man, or does not the Law say these things ‎also? ‎

‎1Co 9:9 For it has been written in the Law ‎of Moses, "You will not muzzle an ox ‎treading out grain" (Deut. 25:4). Is it that it ‎matters to God as to oxen? ‎

‎1Co 9:10 Or, does He say it altogether ‎because of us? It is written because of us, so ‎that the one ploughing ought to plough in ‎hope, and the one threshing in hope to ‎partake of hope. ‎

‎1Co 9:11 If we (Jews) have sowed spiritual things ‎to you, is it a great thing if we reap of your ‎fleshly things? ‎

‎1Co 9:12 If others have a share of the ‎authority over you, should not rather we (Jews)? ‎But we did not use this authority, but we ‎endured all things, so that we might not give ‎a hindrance to the Mesorah of Messiah. ‎

‎1Co 9:13 Do you not know that those ‎labouring about the holy things of the ‎temple eat? Those attending on the altar ‎partake with the altar. ‎

‎1Co 9:14 So also the master ordained those ‎proclaiming the Mesorah to live from the ‎Mesorah.‎

 

And also:‎

 

Gal 6:6 But let the one being taught in the ‎Torah share with the one teaching, in all ‎good things.‎

 

But of course, this kind of discipline requires that ‎the Gentile disciples walk in and according to Emunah – i.e., ‎faithful obedience to the Torah. If there is no Emunah, then this ‎and other Mitzvoth (commandments) of the Torah will very unlikely ‎be kept. ‎

 

Questions for Understanding and Reflection

 

1. From all the readings for this Shabbat which verse, or verses impressed your heart and fired your imagination?

 

2. From all the Tanakh: which particular verse or passage taught you about the role of Messiah as described in the Nazarean Codicil readings for this week?

 

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,

before His majesty, with joy, [namely,] the only one God, our Deliverer,

by means of Yeshua the Messiah our Master, be praise, and dominion,

and honor, and majesty, both now and in all ages. Amen!”

 

 

 

 

Next Shabbat: “Zachor” - “Remember”

 

 

Contents of next week’s 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 for next week

 

 

 

 

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

Edited by His Honor 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.