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

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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 Shlomoh ben Abraham

His Excellency Adon Yaakov ben David

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

Her Excellency Giberet Krysta Wallrauch & beloved family

 

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!

 

Shabbat: Yifqod Adonai “Let Appoint the LORD” & “Tu B’Av”

& 1st Sabbath of Consolation

 

 

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

·        Passover Offerings – Numbers 28:16-25

·        Offerings of the Feast of Weeks – Numbers 28:26-31

·        New Year and Day of Atonement Offerings – Numbers 29:1-11

·        Offerings for the Feast of Tabernacles – Numbers 29:12-38

·        Offerings in the Appointed Seasons – Numbers 29:39 – 30:1

 

Reading Assignment:

 

 

Welcome to the World of P’shat Exegesis

 

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat 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.

Rashi & Targum Pseudo Jonathan for: Bamidbar (Numbers) 27:15 – 30:1

 

 

Rashi Commentary for: ‎ Bamidbar (Numbers) 27:15 – 30:1

 

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]

 

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]

 

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]

 

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]

 

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]

 

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.

 

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]

 

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.

 

Chapter 28

 

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]

 

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]

 

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.

 

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

 

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]

 

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]

 

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

 

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]

 

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].

 

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]

 

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.

 

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]

 

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]

 

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]

 

26 On the day of the first fruits The festival of Weeks [Shavuoth] is called the first fruits of the wheat harvest, because of the two loaves, which were the first of the wheat offerings to be brought from the new [crop]. - [Men. 84b]

 

31 they shall be unblemished for you, as well as their libations Even the libations shall be unblemished. Our Rabbis learned from here that wine that has turned moldy is unfit for libations. - [Men. 87a]

 

Chapter 29

 

6 [This is] besides the burnt offering of the new month The additional offerings of the beginning of the month, which is on the first day of the new year.

 

11 besides the atonement sin-offering The goat offered up [i.e., whose blood is sprinkled] in the inner chamber mentioned in [the portion of] Acharei Moth (Lev. 16:9, 15), as that too is a sin-offering.

 

and the continual burnt offering Besides the regular burnt offering, you shall offer these burnt offerings.

 

and their libations This refers to the additional offerings which are stated, and to the [phrase] “you shall offer up” [which is not written, but implied]; this denotes a command: Besides the continual burnt offering and its meal-offering, you shall offer up these and their libations. The same applies every time “their libations” is mentioned in connection with all the festivals, except for [when mentioned in connection] with the festival [of 'Succoth’] offerings, for all [the expressions] “and its libation,” "and their libations," “and its libations” in [connection with] them refer to the continual sacrifice. Nor are they expressions denoting commands since the libations of the additional offerings are written separately for each day.

 

18 And their meal-offerings and their libations, for the bulls The seventy bulls of the [’Succoth’] festival corresponded to the seventy nations, which progressively decrease in number, symbolizing their [the nations’] destruction [Midrash Aggadah]. At the time of the Temple, they [the sacrifices] shielded them from adversity [Mid. Tehillim 109:4, Rashi on Sukkah 55b; Rashi on Ps. 109:5; Mid. Tadshei ch. 11; Pesikta d’Rav Kahana pp. 193b, 194a; Mid. Song Rabbah 4:2, Mid. Tanchuma Pinchas 16].

 

and for the lambs corresponding to Israel, who are called ‘a scattered lamb’ (Jer. 50:17). Their number remains constant, and it totals ninety-eight, to counter the ninety-eight curses related in ‘Mishneh Torah’ [the Book of Deuteronomy] (28:15-68) (Mid. Aggadah). On the second day it says, וְנִסְכֵּיהֶם, “and their libations” relating to the two daily continual offerings. The language [of Scripture] varies only for expository purposes, following our Sages, of blessed memory, who said: On the second day, וְנִסְכֵּיהֶם, “and their libations”; on the sixth day, וּנְסָכֶיהָ “and its libations”; on the seventh day כְּמִשְׁפָּטָם “as prescribed for them” [instead of כַּמִּשְׁפָּט, “as prescribed”]. [The additional letters in these three words are] ‘mem’ ’yud’ ‘mem’ which form [the word] מַיִם, ‘water.’ This suggests that the [ceremony of] water libation during the festival [of 'Succoth’] is of Torah origin. - [Sifrei Pinchas 54, Ta’anith 2b]

 

35 A time of restriction for you - עֲצֶרֶת, restricted from working (Chagigah 18a). Another interpretation: Restrain yourselves from leaving. This teaches that they were required to remain [in Jerusalem] overnight (Sifrei Pinchas 55). This [word עֲצֶרֶת] is expounded in the Aggadah: (Sukkah 55b) [as follows]: For throughout the days of the festival they brought offerings symbolizing the seventy nations, and when they came to leave, the Omnipresent said to them, “Please make Me a small feast, so that I can have some pleasure from you [alone].”

 

36 one bull, one ram These correspond to Israel. [God said,] “Remain with Me a little longer.” It expresses [His] affection [for Israel]. It is like children taking leave of their father, who says to them, “It is difficult for me to part with you; stay one more day.” It is analogous to a king who made a banquet, etc. [and on the last day, his closest friend makes a small banquet for the king] as is stated in Tractate Sukkah [55b]. In the Midrash of R. Tanchuma (Pinchas 16) [it says]: The Torah teaches common courtesy. Someone who has a guest, [and wants him to feel at home,] on the first day, he should serve him fattened poultry, on the following day he should serve him fish, on the following day beef, on the following day pulses, and on the following day vegetables, progressively diminishing, as in the case of the festival bulls.

 

39 These you shall offer up for the Lord on your festivals A matter fixed as an obligation.

 

besides your vows If you wish to pledge offerings during a festival, it is considered a mitzvah [virtuous deed] for you [to fulfill your vows during the festival] (Sifrei Pinchas 56). Alternatively, vows or voluntary offerings which you have pledged throughout the year should be brought on the festival, lest one find it difficult to return to Jerusalem to offer up his vows, with the result that he will transgress the prohibition of “you shall not delay [in paying your vows and pledges]” (Deut. 23:22).

 

Chapter 30

 

1 Moses spoke to the children of Israel [This verse is written] to make a pause; [these are] the words of R. Ishmael. Since up to this point the words of the Omnipresent [were stated], and the [following] chapter dealing with vows begins with the words of Moses, it was necessary to make a break first and say that Moses repeated this chapter [of offerings] to Israel, for if not so, it would imply that he did not tell this to them, but began his address with the chapter discussing vows.-[Sifrei Pinchas 57]

 

Ketubim: Tehillim (Psalms) 105:12-36

 

Rashi	Targum
12. When they were but a few men in number. Yea, very few, and sojourners in it,	12. When you were a people few in number, like little ones, and dwelling in it.
13. And when they went about from nation to nation, from one kingdom to another people,	13. And they went from people to people, from one kingdom to another people.
14. He suffered no man to do them wrong, yea, for their sake He reproved kings:	14. He did not allow anyone to oppress them, and He rebuked kings on their account.
15. “Touch not Mine anointed ones and do My prophets no harm.”	15. “Do not come near My anointed ones (Messiah’s) and do no harm to My prophets.
16. He called a famine upon the land; He broke every staff of bread.	16. And He proclaimed a famine against the land; He broke every support of food.
17. He sent a man before them; Joseph was sold as a slave.	17. He sent a wise man before them; Joseph was sold as a slave.
18. They afflicted his foot with fetters; his soul was placed in irons.	18. They afflicted his feet with chains; a collar of iron went on his soul.
19. Until His word came, the saying of the Lord purified him.	19. Until the time when His word came true; the word of the LORD purified him.
20. A king sent and released him, a ruler of peoples [sent] and loosed his bonds.	20. He sent a king and freed him; a ruler of peoples, and he set him free.
21. He made him the master of his household and the ruler over all his possessions.	21. He made him master of his house, and ruler of all his property.
22. To bind up his princes with his soul, and he made his elders wise.	22. To bind his princes to, as it were, his soul; and he grew wiser than his elders.
23. Israel came to Egypt, and Jacob sojourned in the land of Ham.	23. And Israel came to Egypt, and Jacob dwelt in the land of Ham.
24. And He made His people very fruitful, and He made it stronger than its adversaries.	24. And He made His people very numerous and made it stronger than its oppressors.
25. He turned their heart to hate His people, to plot against His servants.	25. Their heart was changed to hate His people, to plot evil things against His servants.
26. He sent Moses His servant, [and] Aaron whom He chose.	26. He sent Moses His servant, Aaron, with whom He was pleased.
27. They placed upon them the words of His signs and His miracles in the land of Ham.	27. They set among them the decrees of His signs, and wonders in the land of Ham.
28. He sent darkness and it darkened, and they did not disobey His word.	28. He sent darkness and darkened them, and they did not rebel against His word.
29. He turned their water into blood, and it killed their fish.	29. He turned their water into blood and killed all their fish.
30. Their land swarmed with frogs in the rooms of their monarchs.	30. Their land crawled with frogs in the chambers of their kings.
31. He commanded, and a mixture of noxious beasts came, lice throughout all their boundary.	31. He spoke, and brought swarms, vermin in all their territory.
32. He made their rains into hail, flaming fire in their land.	32. He gave their rain as hail, blazing fire in their land.
33. And it struck their vines and their fig trees, and it broke the trees of their boundary.	33. And He smote their vines and their figs and smashed the trees of their territory.
34. He spoke, and locusts came and nibbling locusts without number.	34. He spoke, and brought locusts, and grasshoppers without number.
35. And they consumed all grass in their land, and they consumed the produce of their soil.	35. And they obliterated all the grass in their land and consumed the fruits of their land.
36. And He smote every firstborn in their land, the first of all their strength.	36. And He smote every firstborn in Egypt, the beginning of all their strength.

 

Rashi’s Commentary to Tehillim (Psalms) 105:12-36

 

16 He called a famine in order to exile them to Egypt (I found).

 

17 He sent a man before them (Gen. 45:5): “And God sent me before you.” Now who was the man? Joseph, who was sold.

 

18 his soul was placed in irons Said Rav Huna the son of Idi: She [Potiphar’s wife] made him a “shirtua” under his beard, so that if he bent his face over, the “shirtua” would wound him.שרתוע  means a forked, suspended spear.

 

19 Until His word came [The word] of the Holy One, blessed be He, to fulfill His decree that the matter should “roll” and Israel should descend to Egypt.

 

the saying of the Lord purified him It tried Joseph, for he was tested, and he overcame the temptation [to sin] with his master’s wife, and he was tortured because of her and purified with tortures to place him in the dungeon.

 

20 A king sent and released him Pharaoh, king of Egypt, sent his messengers and released him. A ruler of peoples, viz. Pharaoh, [sent] and loosed his bonds.

 

22 To bind up his princes with his soul This is an expression of endearment, as (I Sam. 18:1): “that Jonathan’s soul had become attached to David’s soul.” When he interpreted the dream, they all loved him. Said Rabbi Idi: It is written שָׂרוֹ , his prince. This was Potiphar.

 

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎105:12-36

By: Hakham Dr. Hillel ben David

 

For continuity I am going to redo the opening remarks from the first part of our psalm.

 

This psalm was composed on the day King David brought the Holy Ark from its temporary quarters in the home of Oved Edom to the holy city of Jerusalem, where it was installed with great ceremony and honor. The full details of the event are described in I Chronicles, chapter 16. Verses 8-22 of that chapter closely parallel the first fifteen verses of this psalm, while verses 23-33 of that chapter are an almost exact repetition of psalm 96.

 

Verse 7 there reads: On that day David determined the foremost activity to be the offering of thanks to HaShem, under the direction of Assaf and his brothers. Rashi explains that Assaf would recite one verse of praise at a time, which would then be repeated by his fellow Levites.

 

In this composition, the Psalmist emphasizes that the Jews who escorted the Holy Ark are the seed of Abraham, His servant. Abraham’s greatest accomplishment was that he traveled from place-to-place teaching and publicizing the Name of the One G-d. The Holy Ark of the Law also represents HaShem’s Name. Thus, when David carried the Ark from place to place to the accompaniment of thanksgiving to the Almighty, he resembled his illustrious forebear, Avraham.^[1]

 

Radak and Malbim^[2] explain that the Levites sang psalm 105 each morning and psalm 96 each evening while the Holy Ark was housed in a temporary tent in Jerusalem. When Solomon built the Temple and the Ark was placed in its permanent abode, a perpetual order of songs was established. These were the Songs of the Day which were related to the respective days of the week and to each special festival.^[3]

 

This section of our psalm centers on Yaakov’s penultimate son. Let’s spend some time learning about the intimate connection between the life of Yosef ben Yaakov,^[4] Yosef HaTzadik,^[5] and the prophecies concerning Mashiach ben Yosef and Mashiach ben David. In this study I would like to understand the life of Yosef ben Yaakov as it related to the Olam HaBa^[6] and the transition to the Olam HaBa. The connection between the life of the Patriarchs and future events is summarized by Chazal in this famous quote from the Talmud:

 

“ma’aseh avot simon l'banim^[7]”

"The deeds of the fathers are a sign for the children"

 

The following Midrash indicates that all the events that occurred in the story of Yosef and his brothers, whether they realized it or not, were directed by Heaven, to bring Mashiach:

 

Bereshit Rabbah 85:2 The tribes were involved with the sale of Yosef; Yosef was immersed in mournful thoughts about his separation from his father; Reuven was involved with mourning over his sin; Yaakov was mourning for Yosef; Yehuda was busy taking a wife for himself (Tamar). And the Holy One, Blessed is He, was busy creating the light of Mashiach.

 

The Midrash is not merely summarizing disconnected events of the day. Rather, what the Midrash means to indicate is that all the events that occurred in the story of Yosef and his brothers, whether they realized it or not, were directed by Heaven. These events would make possible the revelation of the light of Mashiach. Thus, we learn that Yosef’s life reveals the Mashiach; and so, this is not a trivial study, but rather a study with prophetic and profound insights. Indeed, the Midrash states:

 

All that happened to Yosef happened to Tzion.^[8]

 

In fact, the gematria of Yosef and Tzion (Zion) are exactly the same: 156.

 

Let’s start our study by looking at an enigmatic statement in the Torah which has provoked commentary from nearly every major source:

 

Bereshit (Genesis) 37:2 These are the generations of Yaakov: Yosef…

 

The above pasuk indicates a clear connection between Yosef and Yaakov. Chazal, our Sages, draw many parallels between these two such that we can see that Yosef represents Yaakov. Yosef, therefore, represents Israel.

 

Midrash Rabbah - Genesis LXXXIV:6. R. Samuel b. Nahman commented: THESE ARE THE GENERATIONS OF JACOB: YOSEF. Surely Scripture should say, THESE ARE THE GENERATIONS OF JACOB: Reuben? The reason is this: as Jacob was born circumcised, so was Yosef born circumcised: as the former's mother was childless, so was the latter's; as the former's mother had great labor, so did the latter's; as the mother of the former bore two, so did the mother of the latter; as the brother of the former hated him, so did the brothers of the latter; as the brother of the former sought to kill him, so did the brothers of the latter seek to kill him; the one was a shepherd and the other was a shepherd; the one was pursued by Satan and the other was pursued by Satan. 'Stolen' occurs twice in connection with one, and it occurs twice in connection with the other; the one was blessed with ten [blessings] and the other was blessed with ten; the one emigrated from the Land [Eretz Israel], and the other emigrated from the Land; the one took a wife outside the Land, and the other took a wife outside the Land; the one begot children outside the Land, and the other begot children outside the Land; the one was escorted by angels, and the other was escorted by angels ; the one was promoted through a dream, and the other was promoted through a dream; the house of the father-in-law of the former was blessed on his account, and the house of the father-in-law of the latter was blessed on his account; the one went down to Egypt and the other went down to Egypt; the one ended the famine and the other ended the famine; the one adjured [his children] and the other adjured [his brothers]; the one charged [his children] and the other charged [his brothers]; the one died in Egypt and the other died in Egypt; the one was embalmed and the other was embalmed; the bones of the one went up [from Egypt], and the bones of the other went up.

 

To make this connection clear, consider that Rashi tells us that Yosef was the spitting image of Yaakov. Thus, we understand that Yosef = Yaakov.

 

From a previous study (Mashiach), we learned that:

 

Yaakov = Israel = Mashiach.

 

Now we can add:

 

Yaakov = Yosef = Israel = Mashiach.

 

In addition, we learn from Tehillim, Psalms, that both Yaakov and Yosef are associated with redemption:

 

Tehillim (Psalms) 77:15 Thou hast with arm redeemed thy people, the sons of Jacob and Yosef. Selah.

 

The Ramban^[9] presents the fundamental principle that the book of Bereshit (Genesis) is a story not only about the creation of the world, but also about the creation of the Congregation of Israel. This begins with a family and develops into an entire nation. Ramban teaches us that Sefer Bereshit is the book of symbols; it tells us not only what transpired in the past, but more importantly, it tells us about that which will occur in the future. The book of Bereshit reflects the image of the Jew throughout history, throughout the generations.

 

Paro^[10] called Yosef HaTzadik, Tzafnat Pa'aneach,^[11] which, as Targum Onkelos^[12] translates, means the (man through whom) the hidden is revealed. Thus, we should expect that Yosef, through his life and acts, will reveal much of the hidden light of Mashiach. Let’s look at some hints to the hidden light of Mashiach as reflected by Yosef.

 

Bereshit (Genesis) 41:1 It happened at the end (mikeitz) of two years to the day . . .

 

In the above pasuk, Yosef is remembered by HaShem, using a key word, keitz. The word keitz is a special word, often denoting the historic arrival, at a certain predestined time, by which something is meant to happen, specifically with respect to redemption. For example, the Talmud uses this term with respect to the final redemption:

 

Sanhedrin 97b Rav said, "All the dates of redemption (hakeitzin) have already passed, and now it depends upon repentance and good deeds."

 

Thus, when the Torah employs the term keitz, it is not merely informing us that twelve years have passed since Yosef was first thrown into prison, and he just "happened" to earn his release at that time. Rather, Yosef HaTsadiq earned his release from jail then because history reached a moment in time, a moment that was pre-designated long before Yosef was even born, with the ultimate redemption in mind.

 

Thus, Yosef did not find release from prison because of Paro's dreams, but rather, Paro was made to dream as he did because Yosef was meant to be released precisely at that time. Thus, the Arizal taught:

 

Sotah 36b However, Yosef did not merit this until the night of the "end of two years",^[13] when it was decreed that he should leave jail; that day he rose to greatness. Therefore, it is what is written, "He appointed it as a testimony to Yosef when He went out over the land of Egypt, when I heard a language unknown to me"^[14]. That night, Gavriel came and taught him seventy languages.^[15]

 

A keitz is an appointed time, a pre-designated immutable moment in Jewish history, and through that time some form of redemption MUST occur, even if history has to be turned upside down to bring it about. If need be, HaShem will have one nation attack another, and trigger a war that involves massive armies and expenditures just to bring about a keitz, and this is what the Talmud means, or rather, warns.

 

Mashiach ben Yosef can be seen in the life of Yosef ben Yaakov from his birth until he is removed from the prison by Paro. Mashiach ben David can be seen in the life of Yosef ben Yaakov from the time he is crowned king, second only to Paro.

 

Let’s start by comparing what the Torah tells us about Yosef ben Yaakov and what we read in the Nazarean Codicil about Yeshua, The Mashiach ben Yosef. Notice that it seems as though these two persons are really just one person.

 

Mashiach ben Yosef vs. Yosef

 

 

If this comparison is valid, then we ought to be able to follow Yosef's career in Mitzrayim to determine what will be when Mashiach returns for His second advent. We see that He will sit at the right hand of power. We see that He will reveal Himself to Jews during the second year of a famine following seven prosperous years. We see that Jews will be tested by the King to see if he/they have learned his lesson.

 

General Comparisons

 

 

Mashiach ben David vs. Yosef

 

Mashiach ben David	Yosef
He will be wise and discerning. 1 Corinthians 1:30	He was wise and discerning. Bereshit (Genesis) 41:39
He will sit at the right hand of The Supreme Ruler. Matityahu (Matthew) 26:64	He will sit at the right hand of The Supreme Ruler. Bereshit (Genesis) 41:40
He will be second only to The Supreme Ruler. Ephesians 1:22	He will be second only to the supreme ruler. Bereshit (Genesis) 41:41
Will bring His people to where He dwells. Yeshayahu (Isaiah) 66:20	Brought his family to where he was dwelling. Bereshit (Genesis) 45:16-21

 

Chazal^[17] indicate that Yosef served Potipherah for one year and then languished in prison for twelve years. (I wonder:  Is the first-year indicative of the twelve months that a person spends in tikkun after their death?)^[18]

 

Yosef sent a message to Yaakov "G-d has made me the master of Egypt. Redah eilay - רְדָה אֵלַי [Come down to me], do not stay any longer".^[19] The Baal HaTurim says that there are only two times in the entire Tanach^[20] that the word 'Redah -רְדָה ' [Come down] is used in this sense. The other occurrence is a reference to Nevuchadnezzar's descent to Gehinnom.^[21] The Baal HaTurim^[22] comments that this teaches us that exile is on par with Gehinnom. Yosef's inviting Yaakov to leave Eretz Israel and to join him in exile was equivalent to inviting him to Hell!

 

According to Chazal, in the Talmud, those who go to Gehinnom spend no more than twelve months there.^[23]

 

In our psalm portion, the land is associated with a famine. It is this famine that brings Yosef to power in Egypt.

 

Tehillim (Psalms) 105:16 And He called a famine upon the land; He broke the whole staff of bread.

 

Famine: This is a lack of food. Food, by definition, is that which connects the soul to the body. Yosef built the support system in the womb, of Egypt, that would support the fetus (Yaaqob and his family) when he stored the grain for seven years.

 

From the Garden of Eden, Adam knew Chava, and the result was the fruit of the womb, Cain. Knowledge is a connection with someone, or something, which will always bear fruit. Thus, we see that the intimacy which began with Yosef’s descent into Mitzrayim,^[24] ended when a new king arose in Egypt who did not know Yosef.

 

In the building of the body (nation) of Israel, Yosef was the sperm. Sperm is seed. Seed is quintessentially a collection of memories. Yosef contained the memories of Yaaqob. Yosef is equated (these are the generations of Yaaqob, Yosef….) to Yaaqob by the Torah.^[25]

 

If Yosef was the sperm, then who was the egg? To understand this answer, we must first understand the essential difference between male and female. This is best seen in marital intimacy. During intimacy, we see that the male gives and the female receives. The female is primarily a receiver. This helps us to understand why HaShem is called male whilst His people are called female. HaShem gives and we receive.

 

Yosef gives food and shelter to his brothers. This makes the brothers the receiver. Thus, we would say that the brothers are the female component, the egg, if you will.

 

When the sperm and the egg meet, we see the ecstatic moment. We see also that this meeting is for the purposes of preserving life.^[26]

 

Bereshit (Genesis) 45:1 Then Joseph could not refrain himself before all of them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren. 2 And he wept aloud: and the Egyptians and the house of Pharaoh heard. 3 And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence. 4 And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. 5 Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.

 

Bereshit (Genesis) 46:29 And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen; and he presented himself unto him, and fell on his neck, and wept on his neck a good while.

 

The neck is the portion of the anatomy that represents the connection between the higher world (of the head) and the lower world (of the body). The Temple is called the neck^[27] because it is the connection between the world we live in and the higher world where HaShem dwells. Thus, the neck is synonymous with connection. Thus, we see that the sperm (Yosef) and the egg (Yosef’s eleven brothers) connected in the womb of Egypt. From this point, the nation grows and is nourished in Egypt until the predestined time of its birth.

 

As we will see in our psalm portion next week, when the time for the birth of the nation of Israel arrived, Moshe carried the bones of Yosef out of Egypt. Yosef was the “bones” that came forth from the womb. These were the memories of Yaakov ben Yitzchak. These were the memories of Israel which he gave to his children, the Bne Israel!

 

To connect the various ideas presented in this commentary, consider that Chazal designated Psalms chapter 105 as the Shir Shel Yom, the psalm of the day, for the first day of Passover. King David saw in our Torah portion that the sons of Yehuda died in Canaan, and our psalm portion picks up the story that connects Canaan to that seminal event which will transform Canaan into Israel. That seminal event was the descent of Yaaqob and his family into the womb, the crucible, which would forge a nation worthy of transforming Canaan into Israel. And this all happened on the first day of Passover! In fact, the day of their descent was also the very same day as their ascent. They went down to Egypt on the first day of Passover and they left Egypt on that very same day!

 

Bereshit (Genesis) 12:40 Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. 41 And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of HaShem went out from the land of Egypt. 42 It is a night to be much observed unto HaShem for bringing them out from the land of Egypt: this is that night of HaShem to be observed of all the children of Israel in their generations.

 

Ashlamatah: Yehoshua (Joshua) 13:7-14 + 14:4-5

 

 

Rashi’s Commentary on Yehoshua (Joshua) 13:7-14 + 14:4-5

 

1 there remains yet very much land of that which I promised to Abraham remains to be possessed, for it has not been conquered.

 

2 borders Heb. גּלִילוֹת, marche in Old French.

 

3 From the Shihor i.e., the Nile synonymous with the brook of Egypt. It adjoins the southwestern border of Eretz Israel, as is stated in “וְאֵלֶּה מַסְעֵי.” We learn here that in Joshua’s lifetime, he did not conquer the entire southern border, except from the desert of Zin [which is the divided smooth mount that goes up to Seir] to the Nile. This is the boundary of Gaza which is stated above: “From Kadesh Barnea to Gaza.”

 

to the border of Ekron northward The 'Ekronites dwell by the sea and spread out farther northward than the others.

 

which is counted to the Canaanites i.e., It is a part of the land of Canaan which I gave to Abraham.

 

the five lords of the Philistines This is the end of the border to the Mediterranean Sea which is in the west.

 

the Gazathites, and the Ashdodites, etc. He enumerates six, yet in the beginning he calls them five. Said Rabbi Johanan: [He counts] their prominent ones. The prominent ones were five, for he does not count the 'Avim among the prominent lords. We may also explain thus: The five lords of the Philistines: The Gazathites, and the Ashdodites, and the Ashkelonites, and the Gittites, and the Ekronites, these are the five. And there also remained to conquer, the land of the 'Avim who are not of the Philistines.

 

4 From the south, all the land of the Canaanites The preceding verse describes [the region] from the south side from east to west, and this verse describes the width of that region, which remained to conquer, how much it was from south to north. [Thus, we explain]

 

From the south From the south, i.e., Mearah that belongs to the Sidonians, to Aphek, to the Amorites.

 

5 And the land of the Giblites, and all the Lebanon, toward the sun-rising And on the eastern border, there remained to conquer in the northern end, all the Lebanon, from Baal-Gad to the end of the border, and in the width from east to west, to the entering into Hamath. This is the entire northern boundary, for the entering into Hamath is at the northwestern corner, in “אֵלֶּה מַסְעֵי”.

 

6 I will drive them out after your death.

 

only divide it by lot to the Israelites as an inheritance and subsequently, each tribe will conquer that which fell into its lot.

 

8 With him i.e., with the first half tribe of Manasseh, the Reubenites and Gadites received their inheritance.

 

9 From 'Aroer He goes on to describe the entire land on the other side of the Jordan, after which he explains the boundary of each tribe. And Moses gave to such and such a tribe, etc.

 

12 who remained of the remnant of the giants [Rephaim] whom Chedorlaomer and the kings who were with him had slain, as it is stated: “And they smote the Rephaim in Ashteroth Karnaim.”

 

19 the mount of the valley This follows Jonathan.

 

25 and half the land of the children of 'Ammon half of what they conquered of the land of the children of 'Ammon and (sic) from Sihon.

 

27 Jordan and its border the cities which are on its bank.

 

28 the cities and their villages the walled cities. and their villages open cities without walls.

 

Chapter 14

 

1 distributed for inheritance to them [lit.,] caused to inherit.

 

4 For the children of Joseph were two tribes instead of the tribe of Levi.

 

Commentary on the Ashlamatah of Yehoshua (Joshua) 13:7-14 & 14:4-5

By: H.Ex. Adon Shlomoh Ben Abraham

 

Moses told the children of Israel that when they entered the land, they were to divide it up by lot among the other nine and a half tribes. Moses had given land east of the Jordan to the half tribe of Manasseh, the Reubenites, and the Gadites. (Num 34) Our parsha reading this week tells us of the last days of Moses when he is told to ascend the heights of Abarim, which is also Mt. Nebo. Earlier in Numbers 20:12 we see Hashem say to both Moses and Aaron, ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.^[28]   At the time of Moses' death in (Deut. 34), the Lord showed him all the land, Gilead as far as Dan, ² all Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the western sea, the Negeb, and the Plain, that is, the Valley of Jericho the city of palm trees, as far as Zoar. And the Lord said to him, “This is the land of which I swore to Abraham, to Isaac, and to Jacob, ‘I will give it to your offspring.’ I have let you see it with your eyes, but you shall not go over there.”^[29]

 

As we see from the map insert[30] Moses is standing on the spot marked with an X near the top of the Dead Sea and just to the right of it (near number 9). As Moses stands facing the Great Sea he looks off to his right and he sees the Land of Gad and the Gilead then the land of East Manasseh on the east of the Jordan and scanning around and back to his left he sees all the land given to Abraham and his Offspring all the way down to Judah and into the Negev.

 

Next Joshua was called on to recognize and confirm what had already been done by Moses on the east side of the Jordan. The tribes of Reuben, Gad, and the half-tribe of Manasseh, possessing large herds of cattle, were anxious to settle in the rich grazing lands of the Transjordan. But only after their men agreed to fight alongside their brothers to win Canaan proper did Moses agree to give them their land (Num. 32)^[31]  Joshua 13:7 of our Parsha tells us the time had arrived for Joshua to divide the land among the remaining nine and one-half tribes.  The tribe of Levi received no specific territory of land as did the other tribes (Josh v. 33; 14:3–4; 18:7). Instead, the Levites received 48 towns with pastureland for their flocks and herds (14:4; 21:41) as Moses had specified (Num. 35:1–5)^[32] In the above reference of Joshua 18:7ff which points back to the text to our reading, we see in the dividing of the land only seven lots are drawn. But nine and a half tribes are mentioned at the beginning. Moses had given Gad, Reuben and half tribe of Manasseh their portions east of the Jordan. This left nine and one half to be given their inheritance.

 

This seems confusing, the way the story is put together and not in a continued sequence of dividing up the land. Scholars therefore think it was added too over the years with many hands trying to clarify the allocated allotments. We start with twelve tribes, sons of Jacob. Joseph, one of the twelve, had two sons Manasseh and Ephraim. These two were given a tribal place, which gave Joseph two tribes, (Josh 14:4) but only one allotment. (16:4 and 17:14-15) Levi as we learn has no share in the land but only cities to live in. So, at this point we have nine and one-half tribes left to receive their land allotment. But when you take the nine and one half and add Levi with no land and Ruben and Gad and the half tribe of Manasseh you get thirteen tribes. Joseph gets two parts, and Levi gets no land inheritance.

 

Then to confuse us more or to make us pause and think, we are told Manasseh is broken into two parts. In the seventeenth chapter of Joshua, we see where Manasseh the first born of Joseph has a first-born son Machir, who was a valiant warrior and was given the area of Gilead and Bashan which lay on the east side of the Jordan river. Then a son who had no sons but daughters, Zelophehad. His daughters petitioned Moses and received a share in the second half of the Manasseh clan’s allotment on the western side of the Jordan in the land of Northern Israel. Ten districts were on this west side and the daughters inherited a portion in these districts.

 

Last week we read in Joshua 14, where Caleb gets his portion in Hebron with Judah. Then in Joshua 15, Joseph receives his allotment with Ephraim and half tribe of Manasseh. In Joshua 17:14-18 Joseph complains he is a numerous people, and they only got a single allotment, whereas Joshua tells him, you just need to get busy and drive out the inhabitants and clear the forest land. In Joshua 18, the people assembled in Shiloh at the Tent of Meeting to divide up the land for the remaining seven. The Levites had no portion, but were given 48 cities throughout the land to live in. Then the lots were drawn in this order, First the Benjaminites (19:11) then Simeon, (19:1) third Zebulan (19:10) fourth Issachar (19:17) followed by Asher (19:24) then Naphtalites (19:32) and lastly, number seven fell to the Danites. (19:40) From our reading we are told of those earlier tribes who received their allotment and now we have the last seven to deal with. But two, Judah and Ephraim, were dealt with separately before the seven.

 

Joshua prepared by directing the appointment of a commission of 21 men, three from each of the seven unassigned tribes, he sent them to make a topographical survey of the remaining land. (Josh 18:4-7) How long this complex task took is not stated, but it was obviously a job that required time and skill. Josephus, the first-century historian, says that the survey was carried out by men expert in geometry. Indeed, the circumstantial account which is given of the boundaries of the remaining tribes (18:1–19:51) proves the survey to have been the work of very competent crew of people. Their information was recorded in a scroll (Heb. sēper).^[33]

 

Let’s look at an overview and recap of how the land was distributed to the last nine- and one-half tribes and along with the surveying of the territory for the last seven which was allotted by the drawing of lots and which had the hand of God involved in which lot was drawn with each tribe.

 

-         Reuben, Gad, and the Half-Tribe of Manasseh: had already received their inheritance east of the Jordan River, as recorded in Joshua 13. This was allocated by Moses before the Israelites crossed into Canaan. The Reubenites, Gadites, and the half-tribe of Manasseh settled in regions that included territories such as the Gilead and Bashan.

-         Judah:  received a substantial portion in the southern part of Canaan, extending from the Dead Sea to the Mediterranean. This allotment is detailed in Joshua 15. This territory included notable cities such as Hebron and Jerusalem, which was given by Hashem, although Jerusalem had not been fully conquered at this time. But various clans of the tribe of Judah did receive by lot areas that lay farther south down near the land of Edom.

-         Ephraim and the Half-Tribe of Manasseh: The descendants of Joseph, received significant portions in central Canaan. Joshua 16-17 describes the boundaries and cities within these territories. Ephraim’s land included the hill country of Ephraim, which is northern Israel, while the other half-tribe of Manasseh received land both west and east of the Jordan.

-         Benjamin: was placed between Judah and Ephraim (Joseph), like how he was positioned while the sons were before Joseph in Egypt. These two brothers were seeing to it that little Benjamin was going to be looked after. The tribe of Benjamin received a smaller portion of land, as described in Joshua 18. This region included the future site of Jerusalem, which would become the political and spiritual center of Israel.

-         Simeon: Simeon’s inheritance was within the territory of Judah (Joshua 19:1-9). This arrangement was most likely due to the fulfillment of Jacob's prophecy in Genesis 49:7, where Simeon and Levi were to be dispersed and scattered in the land of Israel.

-         Zebulun, Issachar, Asher, Naphtali, and Dan: These tribes received territories in the northern part of Canaan. Joshua 19 provides the details of their allocations. Zebulun and Issachar were given land in the fertile Jezreel Valley, Asher along the Mediterranean coast, Naphtali in the hill country north of the Sea of Galilee, and Dan received land west of Benjamin.

-         Levi: The tribe of Levi did not receive territory like the other tribes. Instead, they were given cities scattered throughout Israel (Joshua 21). The Levites were set apart for religious duties and temple service and to instruct the people they were scattered among, and their inheritance was the Lord Himself (Numbers 18:20). They were given 48 cities with surrounding pasturelands, including the six cities of refuge.[34]

 

A unique and interesting part of the allocation of these last nine and one-half tribes was the special inheritance given to Caleb, the son of Jephunneh the Kenizzites. Caleb, along with Joshua, had been one of the two faithful spies who trusted in God’s promise during the spying out the land of Canaan (Numbers 13-14). As a reward for his faithfulness, Caleb was granted the city of Hebron and its surrounding hill country (Joshua 14:6-15). This act not only honored Caleb but also served as a testament to Hashem's faithfulness in rewarding those who serve him and take Hashem at his word and trust in Him.

 

Another interesting aspect of the land being divided north and south in relation to Jerusalem which is to become the capital and abode of Hashem in the future is Judah’s and Ephraim’s (Josephs allotment) and then each of the other allotments all fall within this classification of north and south, which today are referred to as the Jews and the lost tribes with the Capital - seat of Hashem located in the middle.  All the known children of Jacob who are living today associate with the southern Kingdom and we know them as the Jews of Judah. Those of all the other tribes who have today lost their identity and are unsure of which tribe they belong to or are completely oblivious to the fact that they are descendants of Jacob, they are counted with the Northern kingdom of Ephraim and Manasseh.

 

There is a fascinating interpretation of Isaiah 11:3, which says of the Messiah: “And he shall not judge by the sight of his eyes, nor decide by the hearing of his ears; but with righteousness shall he judge the poor…” — and the Hebrew word וַהֲרִיחוֹ (vahariḥo) is often translated as “he shall smell” or “he shall sense.” In Sanhedrin 93b in the Talmud, the rabbis explore this verse and suggest that the Messiah will have a supernatural sense of smell to discern truth and justice. One interpretation by Rava says the Messiah will “smell and judge,” meaning he will not rely on typical human faculties like sight or hearing, but will intuitively know a person’s righteousness — even their tribal lineage — through scent. The Gemara examines the grammatically puzzling follow-up line. The term vahariho at the beginning of Isaiah 11:3 is difficult to translate. While one translation, renders it as “his delight,” another possibility is, “he shall sense the truth.” The rabbis see in this ambiguous word and opportunity for multiple creative readings:

 

Rabbi Alexandri says that the term hariho teaches that God burdened the Messiah with mitzvot and afflictions like millstones (reihayim). Rava says that hariho teaches that the Messiah will smell (demorah) and then judge on that basis, sensing who is right, as it is written (in the next lines of Isaiah): “And he shall neither judge after the sight of his eyes, nor decide after the hearing of his ears; and with righteousness shall   he   judge   the   poor, and   decide   equity   for   the   meek   of   the   earth.”   (Isaiah 11:3–4)

Rabbi Alexandri’s interpretation leans into the familiar concept of a simultaneously righteous and suffering messiah, who is “weighed down” by both troubles and good deeds, which are as a millstone (a word close to the mystery word in the verse from Isaiah). Ben Yehoyada, a haggadic commentator on the Talmud, suggests that it is in fact the Messiah’s suffering that enables the rest of the Jewish people to continue existing and doing mitzvot, and therefore the two phenomena are described as linked. This mystical idea is echoed in other Midrashic literature, where the Messiah’s ability to identify each Israelite’s tribe by smell is seen as part of his divine insight and role in restoring the lost tribal identities, especially of the Ten Lost Tribes.[35] The ideal Ruler combines mercy and judgment (Ps 101:1). With the rod of his mouth] The power ascribed to the word of Messiah is a striking feature (Isa. 49:2; Zech 9:10) and suggests a superhuman personality (Hos 6:5).^[36]

 

The hand of God was actively at work in the surveying of the land and in the drawing of the lots to match each tribe with their allocation of the land.  This matching up of land and tribes has troubled scholars in trying to understand why the 21 men went to survey the land and then it was given to each though the drawing of lots. In time to come, Messiah will bring each of his children into the land and place each one in their land with their tribe. Then at that time each of us will be truly and eternally home. May it happen speedily and in our days.

 

Special Ashlamatah (Yeshayahu) Isaiah: 40:1-26

 

 

Rashi’s Commentary on Yeshayahu (Isaiah) ‎40:1-26‎‎

 

1 Console, console My people He returns to his future prophecies; since from here to the end of the Book are words of consolations, this section separated them from the prophecies of retribution. Console, you, My prophets, console My people.

 

2 for she has become full [from] her host Jonathan renders: She is destined to become full from the people of the exiles, as though it would say, “She has become full from her host.” Others interpret צְבָאָה like (Job 7:1), “Is there not a time (צָבָא) for man on the earth?”

 

has been appeased Heb. נִרְצָה, has been appeased.

 

for she has taken etc. [Jonathan paraphrases:] For she has received a cup of consolation from before the Lord as though she has been punished doubly for all her sins. According to its simple meaning, it is possible to explain, ‘for she received double punishment.’ Now if you ask, how is it the standard of the Holy One, blessed be He, to pay back a person double his sin, I will tell you that we find an explicit verse (Jer. 16:18): “And I will pay first the doubling of their iniquity and their sin.”

 

3 A voice The Holy Spirit calls, “In the desert, the way to Jerusalem.”

 

clear the way of the Lord for her exiles to return to her midst. [The Warsaw edition yields:]

 

Clear the way of the Lord The way of Jerusalem for her exiles to return to her midst.

 

4 Every valley shall be raised and the mountain shall be lowered, thus resulting in a smooth, even, and easily traversed road.

 

and the close mountains Heb. רְכָסִים, mountains close to each other, and because of their proximity, the descent between them is steep and it is not slanted, that it should be easy to descend and ascend. ([The word] רְכָסִים is translated by Jonathan as ‘banks,’ an expression of height like the banks of a river.)

 

close mountains Heb. רְכָסִים. Comp. (Ex. 28: 28) “And they shall fasten (וְיִרְכְּסוּ) the breastplate.”

 

a champaigne Canpayne in O.F., a smooth and even terrain.

 

6 A voice from the Holy One, blessed be He, says to me, “Call!”

 

and it says My spirit says to Him, “What shall I call?” And the voice answers him, “Call this, all flesh is grass. All those who are haughty their greatness shall be turned over and become like grass. ([Manuscripts yield:] All the princes of the kingdom their greatness shall be turned over and shall wither away [lit. shall end] like grass.)

 

and all its kindness is like the blossom of the field For “the kindness of the nations is sin” (Prov. 14:34). [Ed. note: We have inverted the order of Rashi and followed the order of K’li Paz and Parshandatha, to connect the second part of the verse with the first. Rashi’s explanation of the second part follows his first explanation of the first part. In the Lublin edition, the second explanation of the first part of the verse interrupts the sequence.] (Another explanation is: All flesh is grass.) A person’s end is to die; therefore, if he says to do kindness, he is like the blossom of the field, that is cut off and dries, and one must not rely on him, for he has no power to fulfill his promise, perhaps he will die, for, just as the grass dries out and the blossom wilts, so is it that when a man dies, his promise is null, but the word of our God shall last for He is living and existing, and He has the power to fulfill. Therefore, “Upon a lofty mountain ascend and herald, O herald of Zion, for the promise of the tidings emanates from the mouth of Him Who lives forever.”

 

7 shall wilt Heb. נָבֵל, wilt.

 

9 O herald of Zion Heb. מְבַשֶּׂרֶת. The prophets who herald Zion. [This is the feminine form.] Elsewhere (infra 52:7), he says, “the feet of the herald (מְבַשֵּׂר).” [This is the masculine form.] This denotes that if they are worthy, he will be as swift as a male. If they are not worthy, he will be as weak as a female and will delay his steps until the end.

 

10 shall come with a strong [hand] to mete out retribution upon the heathens. ([Mss. read:] Upon the nations.)

 

behold His reward is with Him It is prepared with Him for the righteous.

 

and His recompense [lit. His deed,] the recompense for the deed, which He is obliged to give them.

 

11 Like a shepherd [who] tends his flock Like a shepherd who tends his flock; with his arm he gathers lambs, and he carries them in his bosom.

 

the nursing ones he leads [Jonathan renders:] The nursing ones he leads gently, the nursing sheep.

 

he leads Heb. יְנַהֵל, lit. he shall lead, like מְנַהֵל, he leads.

 

12 Who measured etc. He had the power to do all this, and surely He has the power to keep these promises.

 

with his gait Heb. בְּשָׁעֳלוֹ, with his walking, as it is said (Habakkuk 3:15): “You trod with Your horses in the sea.” Comp. (Num. 22:24) “In the path (בְּמִשְׁעוֹל) of the vineyards, a path (for walking).” Another explanation is that שַׁעַל is the name of a receptacle. Comp. (Ezekiel 13: 19) “For measures (בְּשַׁעֲלוֹ) of barley.”

 

measured Amolad in O.F., an expression of measure and number. Comp. (Ex. 5:18) “And the number (וְתֹכֶן) of bricks you shall give.”

 

and measured by thirds Heb. בַּשָּׁלִשׁ, and measured by thirds, one third wilderness, one third civilization, and one third seas and rivers. Another interpretation: בַּשָּׁלִשׁ, from the thumb to the middle finger, the third of the fingers. Menahem explains it as the name of a vessel. Comp. (Ps. 80:6) “And You gave them to drink tears with a vessel (שָׁלִישׁ).”

 

and weighed mountains with a scale Everything according to the earth, a heavy mountain He inserted into hard earth, and the light ones into soft earth.

 

13 Who meted the Holy Spirit in the mouth of the prophets? The Lord prepared it, and He is worthy of belief.

 

and His adviser who informs Him [and the one with whom He takes counsel He informs] of His spirit. So did Jonathan render it. [Who meted out the spirit? The Lord, and the one with whom He takes counsel He informs him, i.e., the righteous in whom God confides, He informs of His plans for the future.] But, according to its context, וְאִישׁ עֲצָתוֹ refers back to the beginning of the verse. Who meted out His spirit and who is His adviser who informs the Holy One, blessed be He, of counsel?

 

14 With whom did He take counsel and give him to understand With which of the heathens ([mss., K’li Paz:] nations) did He take counsel, as He took counsel with the prophets, as it is said concerning Abraham (Gen. 18:17): “Do I conceal from Abraham...?”

 

and give him to understand, and teach him in the way of justice With which one of the heathens ([mss., K’li Paz:] nations) did He do so, that He taught him wisdom as He did to Abraham, to whom He gave a heart to recognize Him by himself and to understand the Torah, as it is said (ibid. 26:5): “And he kept My charge,” and Scripture states further (ibid. 18:19), “For he commands etc.” And his kidneys would pour forth wisdom to him, as it is said (Ps. 16:7): “Even at night my kidneys chastised me.”

 

With whom did He take counsel and who gave Him to understand [With which man did He take counsel and which] man gave the Holy One, blessed be He, [to understand?] Behold all the nations are like a drop in a bucket, and how could they teach Him?)

 

15 Behold the nations are like a drop from a bucket And are not worthy to Him to appoint some of them as prophets to reveal His secret.

 

like a drop from a bucket Heb. כְּמַר, like a bitter drop that drips from the bottom of the bucket, bitter from the putrid water that is embedded in the bucket and the decay of the wood, limonede in O.F.

 

and like the dust of a balance for the copper corrodes and wears off.

 

like fine fine dust.

 

that blows away [lit. that will be taken.] Like dust that is picked up and goes up through the wind, like fine dust that is carried away.

 

16 there is not enough to burn on His altar.

 

and its beasts (the beasts] of the Lebanon there is not enough for burnt offerings. Another explanation is:

 

And the Lebanon etc. to expiate the iniquity of the heathens.

 

17 All the nations are as naught before Him In His eyes they are as naught, and are not regarded by Him.

 

19 melted Heb. נָסַךְ, an expression of melting (מַסֵּכָה).

 

the craftsman has melted The ironsmith has cast it from iron or from copper, and then the goldsmith plates it with plates of gold and covers it from above.

 

and chains Heb. וּרְתֻקוֹת, and chains

 

20 He who is accustomed to select הַמְסֻכָּן תְּרוּמָה. Or, if he comes to make it of wood, one who is accustomed to discern between a durable tree and other trees, chooses a tree that does not decay quickly.

 

He who is accustomed Heb. הַמְסֻכָּן. Comp. (Num. 22:30) “Have I been accustomed  (הַהַסְכֵּן הִסְכַּנְתִּי)?”

 

to select Heb. תְּרוּמָה, separation, selection of the trees.

 

21 Do you not know...the foundations of the earth Who founded it, and you should have worshipped Him.

 

22 the circle Heb. חוּג, an expression similar to (infra 44:13) “And with a compass (וּבַמְּחוּגָה),” a circle (compas in O.F.).

 

and whose inhabitants are to Him [lit. before Him] like grasshoppers.

 

like a curtain Heb. כַדֹּק, a curtain, toile in French.

 

24 Even [as though] they were not planted They are even as though they were not planted.

 

even [as though] they were not sown And still more than this, that they shall be uprooted and plucked out, as if they were not sown. Sowing is less than planting.

 

their trunk is not rooted in the earth When they will be plucked out, the trunk will not take root in the ground that it will grow up anew. Every שֹׁרֶשׁ, root, in Scripture is accented on the first letter, and the ‘reish’ is vowelized with a ‘pattah’ [segol]. This one, however, is accented on the latter syllable and it is vowelized with a ‘kamatz katan’ [tzeireh] because it is a verb, present tense, [enracinant in French] being rooted.

 

26 who created these All the host that you will see on high.

 

because of His great might that He has, and that He is strong in power, no one of His host is missing, that He does not call by name.

 

Commentary on the Ashlamatah of Yeshayahu (Isaiah) 40:1-26

By: H.Ex. Adon Shlomoh Ben Abraham

 

We have come to Shabbat Naḥamu, the first sabbath of consolation. Scholars debated when this chapter was written. Most agree it was just before or after the fall of Babylon and right before Cyrus allowed the Jews to return from their exile back to Judea. The first 39 chapters of Isaiah certainly have passages of comfort and hope, but there is a strong tone of judgment and warning throughout that section. The two devastating blows they had suffered because they had violated their covenant with God—the destruction of the Temple by the Babylonians and their subsequent exile (586 BCE)—shook the foundations of their belief in the eternity and inviolability of Jerusalem, the Temple, and the Davidic dynasty.^[37] Beginning now with chapter 40, the tone shifts to being predominantly full of comfort, hopefulness, and blessing. For the last thirty-nine chapters, Isaiah has spoken mostly of the chastisements to Israel and the prophecies about the enemies of Israel and their punishments, and the final twenty-seven chapters concentrate on words of consolation and the future Messianic redemption that is soon to envelop Israel and then the entire world. Rashi,^[38] says from here to the end of Isaiah are words of consolation. Radak^[39], agrees these are for the days of Messiah.  The whole of this prophecy, says Kimchi, "belongs to the days of the Messiah.^[40]  Some commentators have suggested this is a conversation in heaven that is to be played out on earth, similar to Job 1-2, Isa. 6, and 1Ki.22:19-23. Although historically some of Isaiah's prophesies have not happened, Isaiah sees it as already accomplished in Hashem's divine counsel, and so he announces it to the people.

“Comfort ye, comfort ye”— Kimchi says, "Double here means the two captivities and emigrations suffered by the Israelites. The first, the Babylonish captivity; the second, that which they now endure."  To all the nations and peoples, the world and all its inhabitants” (Luzzatto).^[41] There seems to be three unnamed voices calling out.  The call to comfort my people (v.-2). This is a call to the prophets of Israel to comfort the people of Israel and Jerusalem. Rashi says the call for retribution has been set aside and now it’s the promises of redemption.^[42] This salvation will be greater than any before and will end the exile. The sages in Sanhedrin 98a explain that if Israel makes itself worthy through repentance, the redemption will be hastened, and if not, there is a deadline, and it will come in its time. Regardless of how or when redemption comes, the prophet Isaiah 60:22 tells us, in its time, I will hasten it.  The Vilna Gaon^[43] says that the difficulties and the tribulations foretold by the prophets and the sages that are associated with the coming of Messiah will occur only if Israel lacks merit. But if they become meritorious, all those sufferings will be unnecessary.^[44] It’s interesting that in the late 1700’s before the nation of Israel was even thought of existing again as we know it today, the GRA^[45], spoke of Israel. I want to think he was thinking of all the tribes when he made the statement, and it would behoove all of us to live in a meritorious way.

 

 The voice of (v.3-5) says that our God is coming to reveal his glory worldwide. This voice is crying out in the wilderness to clear the way for Hashem, to make straight a path in the desert and a road for our God (Elohim). Every valley will be raised, every mountain and hill lowered. The crooked will be made straight, and the glory of Hashem will be revealed, and all flesh will see that Hashem has spoken to the world. The third voice (v.6-11) brings this message to bear on Zion: the coming Lord is the shepherd who will gather his people and lead them home; the second voice affirms the enduring quality of God’s word: he has promised universal revelation (v.5) and good news for Zion (v.9), and his word will not fail. These truths summarize the whole message of chapters 40–55.^[46]  It is interesting to note a connection to Ruth 2:13: You have comforted me (נחמתני) and spoken kindly (ודברת על לב) to your maidservant. Was Ruth speaking only of herself or the fact that the comforter now had a pathway into the world? Though I am not one of your servants.

 

The writers in the Nazarene Codicil seem to pick up on this in Mt. 3:3, Mk. 1:2-3, and Luk. 3:4-6 even John 1:23-25, which speak of three voices. In the text of John, they ask, Are you Messiah, are you Elijah?  Are you the Prophet?  He answered, NO! Three times.  Well, who are you? I am the voice of one crying out in the wilderness, make straight the way of the Lord (Hashem). Yeshua said when asked about John, he was Elijah. I believe we can see the work of the Prophet, Messiah ben Joseph, and Messiah ben David in our reading.  “Speak tenderly to Jerusalem… her warfare is ended… her iniquity is pardoned… she has received double for her sins.”     Iben Ezra^[47] says, “In my opinion, according to the coming redemption from our present exile, prophecies concerning the Babylonian exile are introduced only as an illustration, showing how Cyrus, who allowed the captive Jews to return to Jerusalem”.^[48]  Will another Cyrus pave and smooth out the rough, crooked path on the way to the return to Jerusalem and Mt. Zion?  It is worth noticing God doing this for Cyrus, (45:2).  I will march before you and level the hills that loom up, and I will level the roads for him. (45:13)

 

In (v.3-5) we hear A voice crying in the wilderness, prepare (פָּנָה pānāh) to turn with the goal or intention of doing something^[49] as in Gen18:22, the way of the LORD.  Rashi says the way of Jerusalem is for her exiles to return to her midst. Make straight in the desert A highway (as in Psa. 84:5-7) for our God.   Malbim^[50] says it’s a new highway that never existed, and this highway will be to our God.  Could it be that this highway is not a new interstate, but a path in our hearts leading the exiled ones back to Zion?

 

The glory of the LORD shall be revealed…  This glory is revealed to the prepared hearts described in the previous verses. And it is revealed without regard to nationality; all flesh shall see it together. All throughout the Bible, Hashem, through his prophets and teachers, is calling his people out of Egypt and Babylon. Remember the old proverb, “Home is where the heart is!” To bring the exiles home to Zion and Jerusalem, it would stand to reason, God must first change the heart. This glory of the LORD is not revealed only to Jerusalem or Judah, but to every prepared heart.  The glory to be revealed is a glory that all flesh shall see together or alike; they shall perceive it and come to understand. Can we be assured this will happen? Yes! because the mouth of the LORD has spoken. 

The message of the voice in the wilderness (redemption). The voice said, “Cry out!” And he said, “What shall I cry?  All flesh is grass. The grass withers, the flower fades.  (v. 6-8) The message is a contrast between frailty of man and the permanence of God and His word. Man comes and goes, nations and kingdoms rise and fall, the word of our God stands forever. Psa. 103:15-17 Not only does it stand forever, but it shall also not return. (45:23) Nor will it turn back; it will accomplish the purpose I sent it to. (55:11) and it operates in a continuous fashion, ongoing like the sun, which never burns out. (Isa.60:19)

 

An invitation to “Behold Your God!” O Zion, you who bring good tidings. (v. 9-11)   Malbim says, “as I already explained in many places in Zion was the seat of the king, the Sanhedrin, and the place of the Holy Temple, while in Jerusalem dwelt the masses.  Zion announces: He has returned His Presence to Zion and the kingship and priesthood. Radak renders that Zion and Jerusalem, which are the holiest parts of Eretz Israel, are themselves the heralds.^[51]  Therefore, the prophet advised him to ascend a high mountain. Jerusalem announced the ingathering of the exiles; therefore, the prophet advised her to raise her voice in strength so that those driven away will hear and be gathered from the four corners of the heavens. Behold, the Lord GOD shall come with a strong hand, His arm shall rule. (Isa.59:16, 63:5) The voice calls; to ascend a lofty mountain and address the city of Jerusalem, informing the nation that HaShem is coming to redeem them from Babylon (the context of Isaiah’s day) and return them to Israel. Behold, his reward is with him, his recompense before him.  Ibn Ezra and Radak both assert that wages will be given to Israel as the reward for faithfulness during the Exile and punishment to the unrighteous. Zion and Jerusalem are singled out in (v.9), the city of Judah, because it is the seat of the Messianic dynasty.^[52]

 

Ezekiel tells of the departure of the Glory (kābôd); it was by stages from the doomed city and temple (Ezek 9:3; 10:4, 18–19; 11:22–23). In the opening verses of our text, there seems to be a progression.  Rabbinic tradition identifies the hill east of the city as the Mount of Olives, and claims that the divine Presence remained there for three and a half years, hoping that Israel would repent (Lam Rabbah 25).^[53]  The first time the glory of God is mentioned is when God told the people, because of their grumbling, they would see his glory, in the manifestation of the manna^[54] it was the 15^th day of the 2nd month after leaving Egypt, and they looked toward the wilderness^[55] (Exo.16:1-10)  Then on the third day of the 3^rd month after leaving Egypt they received the ten words, but Hashem was wrapped in smoke on the mountain. (19:1-18) and the next time was at the conformation of the covenant (Exo.24) when the children said “all the words that the LORD has spoken we will do (v.3) and be obedient” (v.7) and for six days the mountain was covered by a cloud, on the seventh day “the glory of the Lord” was like a devouring fire on the mountain in the eyes of the children of Israel. (v.17) Again, there seems to be a progression in God revealing himself to the children of Israel. A progression in his Glory (kābôd), leaving the temple, and we question. Will the same pattern repeat itself again when Hashem returns to Zion?

 

In verse (12-14), Who has measured the waters in the hollow of His hand…  Measured heavens… measured the dust of the earth, weighted the mountains and hills…  who directed the spirit of the LORD… what man gives him counsel… Who gave him understanding… taught him the path of justice…  knowledge and understanding?

 There are several questions here, but only one answer: “HaShem”, the Supreme Being, which will cause it to come to pass, he who has created the whole universe.  Earlier, the prophet announced the imminence of the “end”; now he turns to the beginning and references Creation as an actual event in the past.   The God who is about to come and reveal his glory and redeem his people is the Creator of the whole universe. Beginning and end, creation and redemption, are the two poles of thought he juxtaposed. The relation between the beginning of time and the end of time has long been recognized as an important concept in biblical eschatology. The end cannot be understood without the beginning, redemption without creation.

 

God’s greatness surpasses all the nations.  Behold, the nations are as a drop in a bucket and are counted as the small dust on the scales; (v.15-17) not that God has no concern for the nations, the thought is, the nations are no threat; they have no power of their own; their pretentious grand designs have no weight with God. The nations come and go when the breath of the Lord blows on them; surely the people are grass (v.7)  Rabbi Hirsch has a novel interpretation of this verse based on the words, “nothing before him,” and “accounted by him.” As long as they (the nations) are against him, they are like nothing; and only when they are to him or with him, are they reckoned as worthwhile.^[56]

 

The next set of questions deals with idolatry and the contrast between Hashem and idols. To whom will you liken God? Or what likeness will you compare to Him? (v.18) The language consists of a sharp and stinging mockery against those who are crafting and adorning images.  Do not look to man-made idols, look to him who sits above the circle of the earth.  God’s greatness is evident, as He is the Creator of all; no entity or man-made Idol can stand before him or derail his plans.    Do you not know? Have you not heard? Have you not been told from the very first? Have you not understood from the foundations of the earth? —These four rhetorical questions introduced by the same Hebrew word and repeated four times are intended to place emphasis on and to convince his listeners of the greatness of God and his creation and are an echo of what he tells us in Isaiah 48:12-17. Who stretches out the heavens like a curtain, spreads them like a tent to dwell in, who brings princes to nothing, makes rulers of the earth as emptiness. (תֹּהוּ tōhû) (v.22-23)

 

Lift up your eyes on high and see: who created these?  To whom then will you compare me? That I should be like him? says the Holy One. (v.25-26) Isaiah is told to speak words of Comfort, O comfort my people, …   speak tender words to Jerusalem, proclaim to her that her servitude is over, her debt has been paid.”  HaShem is about to act to put down the empires and the nations, restore Jerusalem, and bring his exiled children home. Zion and Jerusalem, the capital city of Messiah, will witness to the Nations of the World, the redemption and the end of the exile.

 

 

Verbal Tallies and Connections

Bamidbar (Numbers) 27:15 – 30:1

By: Hakham Dr. Hillel ben David

 

The verbal tally that connects these two passages is the Hebrew word אִשֶּׁה (ishah), which means "fire-offering."

 

Joshua 13:14 (JPS): "...the offerings by fire [אִשֵּׁ֛י] of the LORD, the God of Israel, are their inheritance..."

 

Numbers 28:2 (JPS): "...the food offering, the offering by fire [לְאִשַּׁ֗י] of a pleasing odor, that is My due."

 

* * *

 

Thematic Connections

 

Based on the texts and Jewish interpretive traditions, the following themes connect Numbers 27:15–30:1 and Psalms 105:12–36:

 

1. Divine Covenant and Leadership:

 

Numbers 27:15–23: The appointment of Joshua ensures the continuity of God’s covenant through leadership, preventing Israel from being directionless (27:17, “sheep without a shepherd”). Rashi (on 27:16) emphasizes God’s role as the ultimate source of authority, appointing leaders to guide the covenant community.

 

Psalms 105:12–15, 26: The psalm highlights God’s covenant with the patriarchs, protecting them as His “anointed ones” (105:15), and later sending Moses and Aaron to lead Israel (105:26). Midrash Tehillim (105:2) connects the patriarchs’ wandering to God’s promise, fulfilled through leaders like Moses, paralleling Joshua’s role in Numbers.

 

Connection: Both passages underscore God’s provision of leaders to sustain His covenant with Israel, ensuring guidance and protection for His chosen people.

 

2. God’s Protection and Guidance of Israel:

 

Numbers 27:17, 21: The leader (Joshua) is to guide Israel “in and out,” with divine direction through the Urim and Thummim (27:21), ensuring God’s presence in their journey. The offerings in Numbers 28–30 further reinforce God’s ongoing relationship with Israel through worship.

 

Psalms 105:12–25: God protects the patriarchs despite their vulnerability (105:12–15) and guides Israel through Joseph’s provision during famine (105:16–22) and Moses’ leadership during oppression (105:26). The psalm emphasizes God’s active role in safeguarding Israel.

 

Connection: Both texts highlight God’s commitment to guiding and protecting Israel, whether through appointed leaders (Joshua, Moses) or divine intervention in times of need.

 

3. Covenantal Obligations and Worship:

 

Numbers 28:1–30:1: The detailed sacrificial laws reflect Israel’s obligation to maintain the covenant through worship at designated times, reinforcing their unique relationship with God. Rashi (on 28:2) notes that these offerings are a “pleasing odor” to God, symbolizing Israel’s devotion.

 

Psalms 105:12–15, 26–36: The psalm recalls the covenant with the patriarchs (105:12–15), fulfilled through God’s mighty acts (plagues, exodus) that obligate Israel to serve Him. Midrash Rabbah (Exodus 12:2) links the exodus to Israel’s worship obligations, as the plagues demonstrate God’s power, calling for Israel’s response in service.

 

Connection: Both passages emphasize Israel’s covenantal relationship with God, expressed through obedience—via worship in Numbers and gratitude for redemption in Psalms.

 

4. Transition from Egypt to the Promised Land:

 

Numbers 27:15–23: Joshua’s appointment prepares Israel for entering the Promised Land, fulfilling the covenantal promise. Numbers 28–30’s offerings are tied to the land (e.g., 28:13, “produce of the land”), anticipating settlement.

 

Psalms 105:23–36: The psalm recounts Israel’s journey from Egypt (105:23) through the plagues and exodus (105:26–36), a precursor to entering the Promised Land. Radak (on 105:36) sees the exodus as the foundation for Israel’s inheritance of the land.

 

Connection: Both texts reflect stages of Israel’s journey toward the Promised Land, with Numbers focusing on preparation for entry and Psalms recalling the redemption that made it possible.

 

Summary[57]

 

The thematic connections between Numbers 27:15–30:1 and Psalms 105:12–36 are:

1. God’s provision of leaders (Joshua, Moses, Aaron) to sustain the covenant.
2. Divine protection and guidance of Israel in vulnerable times.
3. Covenantal obligations expressed through worship and obedience.
4. The journey from redemption (exodus) to fulfilling the promise of the land.

* * *

 

The connection between the Torah seder and the Ashlamata, though seemingly strictly verbal, is in addition eschatological.^[58] The messianic kingdom, rather than the related contents of the Torah lesson, is the dominant theme of the Ashlamata.

 

Eschatological Message from Jewish Sources

 

Jewish eschatology often views the division of the Land of Israel and the roles of its tribes as prefiguring the Messianic era, when the land’s boundaries and tribal allocations will be restored or perfected. The following points draw from Jewish sources:

 

1. Land Division and Messianic Restoration:

 

Rashi (Joshua 13:7): Rashi explains that the command to divide the land reflects God’s promise to Abraham (Genesis 15:18–21), fulfilled partially here but pointing to a future complete possession. The unconquered areas (13:13) suggest an incomplete conquest, which Midrash Tanchuma (Shelach 9) connects to the Messianic era when all promised land will be fully settled by Israel.

 

Ramban (Nachmanides, Joshua 13:7): Ramban notes that the division of the land under Joshua is a step toward fulfilling the covenant, but the incomplete conquest (e.g., Geshur, Maacath) indicates a future redemption when Israel will possess the entire land, including territories beyond the Jordan, as prophesied in Ezekiel 47:15–20.

 

Abarbanel (Joshua 13:7–14): Abarbanel sees the detailed tribal allocations as a model for the Messianic era’s redivision of the land, where Ezekiel’s vision (Ezekiel 48) describes a reordered tribal structure, symbolizing divine order and unity under the Messiah.

 

2. Levites’ Role and Eschatological Priesthood:

 

Joshua 13:14, 14:4: The Levites’ lack of territorial inheritance, receiving instead “offerings by fire” and towns, underscores their spiritual role. The Talmud (Bava Batra 122a) interprets this as a sign of their eternal service to God, which will be elevated in the Messianic era when the Temple is restored.

 

Midrash Rabbah (Numbers 18:20): The Levites’ inheritance being “the LORD” (Deuteronomy 10:9, echoed in Joshua 13:14) is seen as a prototype for the spiritual focus of the Messianic age, where all Israel will prioritize divine service over material possession.

 

Malbim (Joshua 14:4): The Malbim connects the Levites’ scattered towns to their role in teaching Torah, suggesting that in the Messianic era, their spiritual leadership will unify Israel under divine law, as per Zechariah 14:9 (“the LORD will be one”).

 

3. Tribal Unity and Future Redemption:

 

Joshua 14:4–5: The division of Joseph into Manasseh and Ephraim reflects tribal harmony, which Midrash Tanchuma (Vayechi 12) links to the Messianic reunification of Israel’s tribes, including the ten lost tribes, as prophesied in Ezekiel 37:15–22.

 

Radak (Rabbi David Kimchi, Joshua 14:5): The phrase “as the LORD had commanded Moses” emphasizes obedience to divine will, which Radak connects to the Messianic era’s perfect adherence to Torah, fulfilling Isaiah 2:3 (“from Zion shall go forth the law”).

 

4. Incomplete Conquest and Eschatological Fulfillment:

 

Talmud (Sanhedrin 90b): The mention of unconquered peoples (13:13) is interpreted as a delay in God’s promise, to be fulfilled in the Messianic era when all enemies are subdued (cf. Psalm 110:1).

 

Sforno (Joshua 13:13): Sforno views the partial conquest as a reminder of human imperfection, with the Messianic era bringing complete sovereignty over the land, aligning with Obadiah 1:21.

 

Summary of Eschatological Message

 

The eschatological message of Joshua 13:7–14 and 14:4–5, based on Jewish sources, centers on the partial fulfillment of God’s promise to give Israel the land, pointing to a future Messianic era when:

 

The land will be fully possessed and redivided among the tribes (Ezekiel 48).

 

The Levites’ spiritual role will be central in a restored Temple service.

 

Tribal unity and obedience to God’s commands will be perfected, fulfilling the covenant with Abraham and the prophecies of redemption.

 

This message underscores the transition from Joshua’s era to the ultimate redemption, where divine promises are fully realized.[59]

 

Nazarean Talmud

Sidrot of Bamidbar (Numbers) 27:15 – 30:1

יִפְקֹד יְהוָה Yifqod Adonai “Let Appoint the LORD”

By: Hakham Dr. Eliyahu ben Abraham

 

School of Hakham Shaul’s Tosefta Luqas (Lk)

School of Hakham Tsefet’s Peshat Mordechai (Mk)

And he began to tell the people this parable: “A man planted a vineyard, and leased it to tenant farmers, and went on a journey for a long time. And at the proper time he sent a servant to the tenant farmers, so that they would give him some of the fruit of the vineyard. But the tenant farmers sent him away empty-handed after beating him. And he proceeded to send another servant, but they beat and dishonored that one also, and sent him away empty-handed. And he proceeded to send a third, but they wounded and threw out this one also. So the owner of the vineyard said, ‘What should I do? I will send my beloved son; perhaps they will respect him.’ But when the tenant farmers saw him, they began to reason with one another, saying, ‘This is the heir. Let us kill him so that the inheritance will become ours!’ And they threw him out of the vineyard and killed him.   What then will the owner of the vineyard do to them? He will come and destroy those tenant farmers and give the vineyard to others.” And when they heard this, they said, “May this never happen!” But he looked intently at them and said, “What then is this that is written: ‘(Psalm 118:22-23), “The Stone which the builders rejected has become the Head of the Corner. This is from the Lord, it is marvelous in our eyes”? And the soferim (scribes) and they (the chief priests of the Sadducees (Heb. Tz’dukim) sought to lay their hands on him at that same hour, and they were afraid of the people, for they knew that he had told this analogy as a reference to them.

And he (Yeshua) began in analogies saying, a man planted a vineyard, and (he) placed a fence (stone wall) around it and dug a wine vat and built a tower and rented it out to be farmed (by others) and went away to foreign parts. And he (the owner) sent a servant to the farmers (vineyardists) at the appointed time of first fruits (moed of first fruits) to receive the allotted fruits from the farmers (vineyardists) of the vineyard. But they took and beat him (the servant) and sent him away empty handed. And again he (the owner) sent to them another servant (and) they struck him in the head with stones sending him away humiliated. And he (the owner) sent another again and this one they killed and many others they beat some and killed others. Still he (the owner) had a beloved firstborn[60] son, which he (the owner) sent last saying they will respect my son. But the farmers (vineyardists) said to each other this is the heir, come let us kill him and the inheritance will be ours. And they seized him and they killed him and threw him out of the vineyard.   What will the master of the vineyard do? He will come and destroy the farmers (vineyardists) and will give the vineyard to others. Have you not read the Scriptures (Psalm 118:22-23), “The Stone which the builders rejected has become the Head of the Corner. This is from the Lord, it is marvelous in our eyes”? And they (the chief priests of the Sadducees (Heb. Tz’dukim) and the scribes of the Sadducees and the elders (Heb. Zekanim) of the (Sadducees) desired to get hold of him but they feared the congregation; because they understood the analogy he used. And leaving him they went away.

And watching carefully, they sent (apostolized) spies, pretending themselves to be Tsadiqim, in order that they might catch him in his words, so as to deliver him to the power and to the authority of the governor. And they questioned him, saying, Rabbi (Teacher), we know that you say and teach rightly, and do not fear man (fear a man’s face -presence), but you teach the way of God with truth. Is it lawful to give tribute to Caesar, or not? But perceiving their subtlety, He said to them, Why do you test Me? Show Me a denarius. Whose image and superscription does it have? And answering, they said, Caesar’s. And He said to them, Then give back the things of Caesar to Caesar, and the things of God to God. And they were not able to catch him in his words before the people. And marveling at His answer, they were silent.

And they (the chief priests of the Sadducees (Heb. Tz’dukim) and the scribes (Heb. soferim of the Sadducees) apostolized to him (Yeshua) some of the Soferim and of the household of Herod, to politically ensnare him in discourse. And these came, and asked him: Rabbi (Hakham); we know (perceive) that you are true, and that you are not bribed by any man, and you are not afraid (concerned) to face any man, but teach the way (i.e. Torah) of God (in His attribute of justice) in truth. Does your teaching allow paying taxes to the Caesar? Is it permissible (allowed) or not? But knowing their deceitfulness, he said to them, “Why do you test (attempt to ensnare) me? Bring me a denarius so that I may see it.” And they brought it. And he said to them, Whose image (icon) and inscription is this? And they said to him, the Caesar’s. And answering, Yeshua said to them, Give back the things of Caesar to Caesar, and the things of God to God. And they were astonished by him.

 

Nazarean Codicil to be read in conjunction with the following Torah Seder

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

An Interlaced Tapestry of Covenant and Authority: A So’odic Commentary on the Nazarean Codicil

The texts of the Nazarean Codicil, particularly the vineyard parable in Mark, reveal their most profound theological and mystical meaning when placed in direct dialogue with the foundational narratives of the Torah. The thematic parallel—the interlocking relationship between inheritance (nahalah) and divinely ordained succession—is the very key that unlocks this deep Hokhmah. However, this is not a superficial connection but the revelation of a singular, continuous narrative that spans centuries, weaving the prophetic mission of Yehoshua with the spiritual confrontation faced by Yeshua. The narrative of G-d’s covenant is a living story, and the events of the Nazarean Codicil are a powerful and decisive re-enactment of its most ancient and central conflicts.

 

The vineyard parable, at its core, is a profound commentary on the nature of divine inheritance and the cosmic conflict to secure it. The vineyard’s owner is not merely an anonymous landowner, but G-d’s representative, whom you can mystically understand as Moshe. As the leader and lawgiver, Moshe received the divine mandate and prepared the way for the people of G-d to enter Eretz Yisrael. The establishment of a vineyard—fenced, with a wine vat and a tower—is an act of meticulous preparation for the sacred trust of the land. It is the beginning of the inheritance, a physical place made holy by G-d’s promise and design. This act of preparation is an essential theological point; it demonstrates G-d’s investment and care, and it establishes the sacred nature of the trust. The vineyard is not a commodity; it is a holy space, a symbol of the covenantal relationship itself, and its sanctity is what makes the subsequent betrayal so egregious.

 

The heir to this inheritance is the divinely appointed successor. The insight that Yehoshua is this heir, who receives the mantle of Moshe, is the critical link in this theological chain. G-d, through Moshe, commissions Yehoshua with the task of leading the people into the land and securing their inheritance. The prophetic mission was bequeathed from the owner to the heir. The very name of Yehoshua, meaning “G-d saves,” is a prophetic descriptor of the mission he is to undertake. The nearly identical names, Yehoshua and Yeshua, amplify this connection; they represent not a coincidence but a profound mystical sign of a shared destiny. They represent two figures sent to claim a rightful inheritance and to restore G-d’s people to their proper place of spiritual and physical sanctity. The succession from Moshe to Yehoshua is a direct, divinely sanctioned chain of authority, a model for how G-d’s will is fulfilled. The authority of the heir is therefore not self-appointed but is rooted in this ancient and holy lineage.

 

The conflict in the parable finds its direct parallel in the history of Yisrael as it approached the promised land. The tenants of the vineyard, who refuse to yield the fruits of the harvest and seek to kill the heir, are a direct analogue to the wicked inhabitants of Eretz Yisrael. The wicked and vile people of the land, driven by a desire for a land that was not theirs, sought to eradicate the B’nei Yisrael and hold onto the inheritance. G-d’s divine plan required the removal of these inhabitants so that the rightful inheritors could take possession of their promise. Therefore, this was a cosmic conflict, a battle for the very land G-d had set aside for His people. The parable is a powerful, concise retelling of this ancient struggle, where the rebellion of the tenants against the owner’s heir is a stand-in for the rebellion of the wicked against G-d’s people and His divine decree. The farmers’ motive is clear: they saw the son and said, “This is the heir. Come, let’s kill him, and the inheritance will be ours!” Consequently, this reveals that the struggle is not just over the fruit of the vineyard, but over the ultimate possession of the inheritance itself, an act of supreme rebellion against G-d’s sovereign will.

 

Moving forward to Yeshua’s era, this cosmic conflict re-enacts itself spiritually—inheritance shifts from physical land to the priesthood’s spiritual authority. Usurpers had hijacked the legitimate priesthood. The Tz’dukim, Soferim, and Zekanim of the Sadducees, who held the power of the religious establishment, had become the new “tenant farmers.” They were the stewards of a sacred inheritance, but their stewardship had become corrupted, their focus having shifted from G-d’s will to their power and prestige. They based their claim to authority on a flawed, self-serving interpretation of the covenant, which had lost its spiritual vitality. This spiritual hijacking is the central crisis of the period, a situation that demanded a divine response.

 

With a name and prophetic mission so closely aligned with Yehoshua, Yeshua’s arrival was a direct threat to this hijacked authority. The priests and scribes perceived him not just as a competing rabbi but as a figure who carried the legitimate mantle of a divinely ordained mission. They feared him because they recognized him as the true heir, a force that could rightfully challenge their illegitimate hold on the spiritual inheritance of the people. Their desire to “get hold of him” is the thematic equivalent of the wicked inhabitants’ desire to kill the B’nei Yisrael. It is a defensive act born of fear and a desperate attempt to preserve a power that was never theirs to begin with. The conflict, once a battle for the physical land, now manifests as a battle for the soul of the covenant and the rightful authority to guide G-d’s people. The rejection of Yeshua is not an isolated incident but a re-enactment of the ancient struggle against G-d’s appointed successor.

 

The prophetic dimension of this parallel is affirmed by Yeshua’s direct quote from Tehillim 118:22-23: “The Stone which the builders rejected has become the Head of the Corner.” The “builders” are the hijacked priesthood, the religious leaders who, in their spiritual blindness, rejected the very cornerstone of G-d’s new, purified spiritual architecture. This rejection is not an act of human error; it is an act of divine fulfillment, a testament to G-d’s plan unfolding despite human rebellion. The rejected stone becomes the foundation, the very thing thrown aside becomes the central point of a new spiritual structure. This reversal of fortune is the ultimate expression of G-d’s sovereignty, a theme that runs through all the sacred texts, from the promises of Bamidbar to the final prophetic words of Malakhi. The prophetic voice of Yeshayahu 40 speaks of G-d’s comfort and the revelation of G-d’s glory, profoundly echoing this fulfillment. The rejection by the “builders” is the necessary precursor to the establishment of the true corner.

 

The significance of this parallel is that it reveals a continuity of G-d’s dealings with His people. The story is the same, though the actors and the form of the inheritance have changed. In the time of Moshe and Yehoshua, the conflict was over the land, the physical promise in the time of Yeshua, the conflict centered on the spiritual inheritance, specifically the covenant itself. The message remains consistent: G-d’s rightful heir will lead His people into their inheritance, and those who stand in the way of this divine succession—whether wicked inhabitants of the land or a hijacked priesthood—will ultimately be cast out. Therefore, the spiritual understanding identifies this as its very essence: the events of the past are not just history but living archetypes re-enacted in the unfolding of G-d’s eternal plan. The shared name of Yehoshua and Yeshua is the mystical sign that this is the same mission, the same destiny, and the same inheritance at stake. This thematic parallel is not just a scholarly connection; it is the central theological truth that gives the Nazarean Codicil its profound weight and meaning within the broader context of G-d’s revelation. The events of Bamidbar and the parable of Mark are, in this light, not two separate stories but two chapters of a single, cosmic narrative of redemption and restoration. The final judgment of the tenant farmers is the prophetic echo of G-d’s righteous judgment against those who oppose His divine plan, a theme that resounds from the beginning of the Torah to the end of the prophetic writings. The struggle for the inheritance is the enduring human struggle against G-d’s will, and the victory of the heir is the ultimate demonstration of G-d’s eternal faithfulness.

 

Some Questions to Ponder:

 

1. From all the readings for this week, which particular verse or passage caught your attention and fired your heart and imagination?
In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message (the idea that encapsulates all the Scripture passages read) 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:

Shabbat: “El Roshe HaMatot” – Sabbath: “To the heads of the tribes”

 

 

Contents of Next Week’s Torah Seder

 

·        Sacredness of Vows – Numbers 30:2-3

·        Vows of a Young Unmarried Woman – Numbers 30:4-6

·        Case of the Married Woman Who Made The Vow Whilst Single – Numbers 30:7-9

·        Vows of a Widow and Divorced Woman – Numbers 30:10-16

·        War Against the Midianites – Numbers 31:1-5

 

 

Next week’s Reading Assignment:

 

 

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

Edited by HH Paqid Adon Ezra ben Abraham

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