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

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

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

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Yaaqov 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 Rosh Chodesh Av

Sabbath of the New Moon for the Month of Av

(Thursday Evening July 24th – Friday Evening July 25th, 2025)

& 2nd Sabbath of Penitence

 

 

 

Contents of the Torah Seder

 

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

·        Daily Offerings – Numbers 28:1-8

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

·        New Moon Offerings – Numbers 28:11-15

·        Pesach offerings – Numbers 28:16-25

 

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 - 28:25‎

 

 

 

Rashi Commentary for: ‎ Bamidbar (Numbers.) 27:15 - 28:25

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

By his word Eleazar’s [word].

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

Rashi: 7 Its libation of wine.

 

on the holy They shall be poured on the altar.

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

Miscellaneous Interpretations

Sforno

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

Ketubim: Tehillim (Psalms) 104:1-35

(Shir Shel Yom - Rosh Chodesh)

 

 

 

Rashi’s Commentary to Tehillim (Psalms) 104:1-35

 

1 Bless... O MY SOUL.

 

2 He wears light like a garment [i.e.], HE WEARS THE LIGHT of the sky as A GARMENT.

 

4 He makes winds His messengers: lit. He makes His messengers winds. He makes the wind His messengers.

 

6 You covered the deep as [with] a garment: This is similar to what is said elsewhere (Job 38:9): “When I made the cloud its raiment, etc.”

 

the deep: That is the sea.

 

the waters stand on the mountains: The waters of the ocean are higher than the whole world. They stand on the mountains, and so Scripture states (Amos 5:8, 9:6): “He who calls the water of the sea and pours it upon the face of the earth.” Pouring denotes only [pouring] from above downward.

 

7 They fled at Your blast [i.e.], when You said, “Let the water...be gathered” (Gen. 1:9), and it was

 

At that sound [that] they rushed away, and they gathered together

 

8 At the place, which You established for them.

 

9 You set for them״ bounds [i.e.], the sand, which surrounds their shore.

 

12 Beside them the fowl of the heavens dwell Beside the springs.

 

from between the branches Heb. עפאים , the branches of the trees, and so (Dan. 4:11): “its branches were (עפיה) beautiful.”

 

15 And wine which cheers man’s heart, that too He brings forth from the earth, and oil to cause the face to radiate.

 

and bread which sustains man’s heart.

 

16 The Lord’s trees in the Garden of Eden.

 

17 birds nest Israel will dwell there. יְקַנֵנוּ is an expression of a bird’s nest (קן צפור).

 

18 The lofty mountains He created for the ibexes.

 

shelter Every expression of מַחְסֶה is an expression of a shadow and a hiding place, where a person covers himself from flood and rain.

 

19 He made the moon for the appointed seasons To count with it the times and the festivals.

 

the sun knows its setting But the moon does not know its setting, because sometimes it comes through a long way and sometimes it comes through a short way.

 

20 You make darkness and it is night Every day You darken and block out the sun and it becomes night, when all the beasts of the forest move about.

 

22 When the sun rises they gather in into the secret places and hide there from the sons of men; then every man goes forth to his work.

 

24 Your possessions Heb. קנינך, the acquisition that you have acquired, like (Gen. 14:19): “Owner (קנה) of heaven and earth.” All is acquired by You.

 

25 and wide Heb. ורחב ידים. Wide of place, large in French, broad.

 

26 with which to sport three hours during the day. So did our Sages say in tractate Avodah Zarah (3b), and so it is written explicitly in the Book of Job (40:29): “Will you play with him like a bird?”

 

29 You gather in their spirit Heb. תסף, an expression of destruction, as (above 73:19): “They were completely consumed (ספו).”

 

30 You will send forth Your spirit with the resurrection of the dead.

 

32 He touches the mountains, and they emit smoke as is depicted of Sinai (Exod. 19:18): “And Mount Sinai was all in smoke.”

 

33 as long as I exist Heb. בעדי, like (Deut. 31:27): “When I am still (בעודני) alive.”

 

35 Sinners will be destroyed Heb. חטאים, sinners [rather than sins, but see Tal. Ber. 10a].

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎104:1-35

By: Hakham Dr. Hillel ben David

 

This psalm is a continuation of the preceding one and echoes its refrain, Bless HaShem, O my soul! Here, David recounts the wonders of the six days of Creation and describes the splendor of the primeval light, the heaven and earth, the grass, the fish of the sea, the beasts of the field, and, finally, the crowning glory of Creation - man himself.^[1]

 

The Midrash^[2] says: In the Torah, Moses related many events without elaboration. They remained obscure until David came and explained them, as he did here by expanding upon the theme of Creation and illuminating its mysteries.

 

Radak observes that every artist is motivated to produce works of art because he seeks personal acclaim and glory. However, when G-d fashioned the world, His sole concern was man’s welfare. Mere flesh and blood cannot grasp the profound motives of G-d, much less appreciate them. Only the soul can comprehend the altruism and selfless love of its Creator. Thus, the Psalmist calls upon his own spirit, Bless HaShem, O my soul! For none but the soul could compose this blessing.

 

This psalm is the שיר של יום, Song of the Day, for Rosh Chodesh, the first day of the new month. The Tur^[3] explains that the Psalmist alludes to the new month in verse 19, He made the moon for festivals.^[4] The Zohar^[5] says that the souls of the righteous people in Paradise recite this psalm every Rosh Chodesh.^[6]

 

This psalm is the שיר של יום, Song of the Day, for Rosh Chodesh, the first day of the new month. The Tur^[7] explains that the Psalmist alludes to the new month in verse 19, He made the moon for festivals.^[8] The Zohar^[9] says that the souls of the righteous people in Paradise recite this psalm every Rosh Chodesh.^[10]

 

The first Rosh Chodesh was Adam’s birthday. That first Rosh Chodesh was also Rosh Hashanah.^[11] Man’s relationship with Rosh Chodesh, therefore, has special meaning as Adam’s birthday and the birthday of the world. That first Rosh Chodesh was also the day when Adam and Chava sinned and crashed the world. That fateful Rosh Chodesh was also the day that Adam repented and was forgiven.

 

We know that Rosh Hashanah is a day of atonement for the sin of Adam, for it is the day which Adam sinned and was forgiven. Just as Rosh Hashanah is the first day of the solar cycle, so too Rosh Chodesh is the first day of the lunar cycle. On Rosh HaShana we do not bring the sacrifice of Rosh Chodesh. The Gemara, in Eruvin, explains that one Korban is sufficient for Rosh HaShana and for Rosh Chodesh. Rav Tzadok explains that both korbanot come to atone for the same sin, the sin of Adam HaRishon.^[12]

 

Rosh Chodesh has a special Maftir and a special Ashlamata (Haftarah) festival reading which are read, in addition to the normal Torah portion and Ashlamata, on Shabbat. These readings interrupt both the Annual and the Triennial / Septennial Torah cycles.

 

Rosh Chodesh literally means, “beginning renewal” and idiomatically means the “beginning of the month” or “new moon”.

 

The calculations for Rosh Chodesh were the fulfillment of prophecy and they represented great wisdom:

 

Devarim (Deuteronomy) 4:5-6 See, I have taught you decrees and laws as HaShem my God commanded me, so that you may follow them in the land you are entering to take possession of it. Observe them carefully, for this will show your wisdom and understanding to the nations, who will hear about all these decrees and say, “Surely this great nation is a wise and understanding people.”

 

“You shall guard, and you shall do...” Rabbi Shmuel bar Nachman said in the name of Rebbi Yonatan, from where do we know that it is a mitzva for each man to calculate the seasons and the months? It is written, “You shall guard, and you shall do, for it is evidence, in the eyes of the nations, of the wisdom and understanding that has been given to you.”

 

What is the wisdom and understanding that Israel possesses “in the eyes of the nations”? We must say that it refers to the calculation of the seasons and months. Concerning one who knows how to calculate and does not do so, the verse says:

 

Yeshayahu (Isaiah) 5:12 They did not contemplate HaShem’s deeds, and they have not paid attention to the work of His hands.

 

The difference between Israel and the nations of the world is that we use a lunar calendar, and they use a solar calendar. “The sun and the moon can be said to represent these two opposing viewpoints. The sun is constant and unchanging. Its fixed path symbolizes the nation’s belief that the world has always existed and that nothing new is ever introduced by a higher guiding Hand. The moon, on the other hand, is constantly changing. This symbolizes the faith of Israel, who see the whole of nature as something new and innovative, that is under constant supervision and that therefore has the potential for change.” It was later given to the women since they had not ever abandoned this faith in HaShem’s guidance by making the Golden Calf. “Rosh Chodesh is the day that emphasizes our separation from the nations. Jews believe in the world’s creation from nothing and in all the consequences of that belief. Our lives are therefore always being renewed in HaShem’s service and are constantly filled with vitality”.

 

The Torah seems to place Rosh Chodesh on a par with the other festivals. In Numbers chapter 28, the Musaf (additional) services for Rosh Chodesh are listed along with the other festivals. The order, in Numbers 28 and 29, is:

 

 Morning (Shacharit)

 Afternoon (Mincha)

 Shabbat

 Rosh Chodesh

 Pesach

 Hag ha-Matza the first day

 Hag ha-Matza the seventh day

 Hag ha-Bikkurim - Shavuot

 Yom Teruah

 Yom HaKippurim

 Succoth

 

The Rosh Chodesh sacrifices are identical in number and in kind with those of Pesach and Shavuot. In post Temple times, a Musaf service was established for Rosh Chodesh along with the other festivals. Rosh Chodesh was marked by many festive elements. There was a celebratory meal, and family gatherings were a natural for such occasions.^[13]

 

After the Beit Din had sanctified the new moon and uttered a blessing to HaShem, special additional (Musaf) offerings were presented to HaShem.

 

The traditional service includes a candle lit to burn for twenty-four hours. Some use a floating light because it resembles the moon floating in the sky. As on the Sabbath or festivals, two challot (special egg bread) are served; they are round or crescent shaped, preferably, thus invoking the shape of the moon. A new fruit will be sought for the menu for the sake of making a Shehecheyanu. The egg soup, traditionally served at the seder, is often included as a symbol of life immersed in liquid. A quiche of circular shape, or a nut loaf, are popular choices for the menu. During the meal, zemirot such as verses from the Hallel or special Rosh Chodesh songs are sung.

 

Over the course of later history, by association, the day was considered especially appropriate for housewarmings, dedications, wearing new clothes, and saying Shehecheyanu over new fruit. It was also called the day of good beginnings (Remember that all things go after the beginning as it is the most potent moment – we shall look at this concept a bit later.).

 

The joyous spirit of the day, in biblical times, is suggested by two references:

 

Bamidbar (Numbers) 10:10 Also at your times of rejoicing--your appointed feasts and New Moon festivals--you are to sound the trumpets over your burnt offerings and fellowship offerings, and they will be a memorial for you before your God. I am HaShem your God.”

 

Hosea 2:11 I will stop all her celebrations: her yearly festivals, her New Moons, her Sabbath days--all her appointed feasts.

 

HaShem does not specifically call Rosh Chodesh a rest day, but it is alluded to in:

 

Amos 8:4-7 Hear this, you who trample the needy and do away with the poor of the land Saying, “When will the New Moon be over that we may sell grain, and the Sabbath be ended that we may market wheat?”--skimping the measure, boosting the price, and cheating with dishonest scales, Buying the poor with silver and the needy for a pair of sandals, selling even the sweepings with the wheat. HaShem has sworn by the Pride of Jacob: “I will never forget anything they have done.

 

Rosh Chodesh was celebrated only eleven times a year. In Tishri, Yom Teruah coincides with Rosh Chodesh; to this day, the new moon of Tishri is not proclaimed in advance, in the synagogue; Yom Teruah rather than Rosh Chodesh is dominant liturgically.

 

The Torah does not list Rosh Chodesh with HaShem’s festivals in Leviticus chapter 23, nevertheless it is a festival as we shall see. Let’s note that Rosh Chodesh is specifically called a day of rejoicing in this passage from the Torah and is put on a par with Shabbat and the other festivals:

 

Bamidbar (Numbers) 10:1-10 HaShem said to Moses: “Make two trumpets of hammered silver and use them for calling the community together and for having the camps set out. When both are sounded, the whole community is to assemble before you at the entrance to the Tent of Meeting. If only one is sounded, the leaders--the heads of the clans of Israel--are to assemble before you. When a trumpet blast is sounded, the tribes camping on the east are to set out. At the sounding of a second blast, the camps on the south are to set out. The blast will be the signal for setting out. To gather the assembly, blow the trumpets, but not with the same signal. “The sons of Aaron, the priests, are to blow the trumpets. This is to be a lasting ordinance for you and the generations to come. When you go into battle in your own land against an enemy who is oppressing you, sound a blast on the trumpets. Then you will be remembered by HaShem your God and rescued from your enemies. Also, at your times of rejoicing--your appointed feasts and New Moon festivals--you are to sound the trumpets over your burnt offerings and fellowship offerings, and they will be a memorial for you before your God. I am HaShem your God.”

 

In the Nazarean Codicil, Rosh Chodesh is put on a par with Shabbat and the other festivals:

 

Colossians 2:16-17 Let no (PAGAN) man therefore judge you but the body of Messiah (i.e., the Jewish people) concerning (kosher) meat, or (kosher) drink, or in respect to (the celebration of) a (Biblical) holyday, or of the new moon, or of the Sabbath days: 17 For these (observance of the laws of kashrut and of Biblical festivals) are a shadow (prophecy) of things yet to come.

 

There are several other things which connect the festivals with Rosh Chodesh:

 

1. We rest on festivals; women rest on Rosh Chodesh.^[14] Some have a Minhag to reduce work on Rosh Chodesh.
2. We have a Musaf for festivals; we have a Musaf for Rosh Chodesh.
3. We have special additions (yaale v’yavo) to the Amidah for festivals; we have special additions (yaale v’yavo) to the Amidah for Rosh Chodesh.
4. We have special sacrifices on the festivals; we have special sacrifices on Rosh Chodesh^[15] (Two oxen, a ram, seven lambs and their respective libations of wine, flour, and oil^[16]).
5. We have special Torah and Ashlamata (from Parshat Pinchas) for festivals; we have a special Torah and Ashlamata for Rosh Chodesh (from Parshat Pinchas). These special readings interrupt the triennial Torah cycle.
6. We have additional aliyot^[17] on festivals; we have an additional aliya on Rosh Chodesh.
7. We say Hallel on Festivals; we say half Hallel on Rosh Chodesh^[18].
8. Fasting (mourning) is forbidden on the festivals; fasting (mourning) is forbidden on Rosh Chodesh^[19].
9. We eat special meals in honor of the festivals; we eat a special meal or food in honor of Rosh Chodesh^[20].
10. We wear special clothes for festivals; we wear special clothes for Rosh Chodesh.
11. Festivals are called Moedim; Rosh Chodesh is called Moed^[21].
12. We light candles for festivals; some Sephardim light a candle on Rosh Chodesh.
13. Sustenance for festivals is not fixed on Rosh HaShana; sustenance for Rosh Chodesh is not fixed on Rosh HaShana^[22].

 

As to the Minhag to recite Half Hallel on Rosh Chodesh, Rabbi J. B. Soloveitchik in his Yahrzeit Shiur on 4 Tevet, 5717, explained the statement in Arachin 10b, Rosh Chodesh, which is called Moed,^[23] should require the recitation of Hallel. There is no prohibition to work on this day” as follows: A festival such as Passover possesses sanctity because of:

 

a) Musaf the additional sacrifice offered in the Temple.

b) Prohibition of work.

c) Obligation to make the pilgrimage to Jerusalem.

d) Special mitzvot such as matza.

 

All festivals have one or more of these qualities. Rosh Chodesh, however, is distinguished only by Musaf and is thus a festival in the Temple only, where Hallel was recited as din (law) not Minhag. The Minhag to recite Hallel on Rosh Chodesh consists in extending the sanctity from the Temple to Jewish communities outside its precincts.

 

The day before Rosh Chodesh is also known as Yom HaKippurim Katan. This means that the day before Rosh Chodesh is a minor Yom HaKippurim. The devout will fast on the last day of the month and reflect upon his actions on the first day of the month.

 

The Talmud^[24] quotes an amazing comment of Rabbi Simeon ben Lakish that the he goat offered on Rosh Chodesh is called “a sin offering unto the Lord” because it is an atonement for HaShem Himself for having made the moon smaller than the sun. Arising out of this is the idea, expressed in the Rosh Chodesh liturgy, that Rosh Chodesh affords pardon for Israel’s sins. Additionally, during the Musaf prayer service of Rosh Chodesh, we call Rosh Chodesh a “time of atonement”. Thus, in atonement, we see another connection between the festivals and Rosh Chodesh.

 

The Shabbat before Rosh Chodesh is known as Shabbat Mevarchim, which means “the Sabbath of blessing”. We have an additional Ashlamata^[25] to prepare us for this special day. After the Torah reading in the Shabbat service, the prayer leader holds the Torah scroll, recites a blessing hoping for a good month, then announces the day of the upcoming week when the new month will begin and the name of the new month.

 

Shabbat Mevarchim is not observed during the month of Elul to announce the beginning of the month of Tishri, the month in which Rosh HaShana^[26] occurs.

 

Thus, we announce Rosh Chodesh ahead of time, but we do not announce for festivals. This would seem to give special significance to Rosh Chodesh.

 

Finally, when the Sanhedrin sanctified the new moon, it set the calendar date for the festivals of that month. The date of the festivals, therefore, depended on the new moon for their proper celebration. Rosh HaShana, which falls on Rosh Chodesh, is a festival which no one knows the day or hour it begins because it’s beginning depends on the sanctification of the new moon. We have a Midrash that makes this point:  The angels ask HaShem, “When is Rosh HaShana?” “I do not know,” HaShem responds. “Let us all go down to the bet din and see what they have decreed.”

 

The First Mitzva

 

The first mitzva given to the congregation of Israel is:

 

Shemot (Exodus) 12:1-2 HaShem said to Moses and Aaron in Egypt, “This month is to be for you the first month, the first month of your year.”

 

This is the very first commandment given to the nation as a whole, an indication that the concept of Rosh Chodesh, or the New Moon, is very meaningful. Moreover, a thousand years later in Eretz Israel, during the period of Syrian-Greek persecution that culminated in the miracle of Chanukah, Rosh Chodesh was one of only three commandments whose observance the oppressors prohibited. The other two forbidden commandments were the Sabbath and circumcision; that Rosh Chodesh was on a plane with those central observances is sufficient indication of its great significance.

 

This can be understood on two levels. Only the court can proclaim Rosh Chodesh based on the testimony of witnesses who observed the re-appearance of the moon, and upon this proclamation, the Jewish calendar is based. Unless the new months can be proclaimed, there is no calendar, and without a calendar, there can be no festivals. Thus, if the Syrian Greeks had succeeded in eradicating the observance of Rosh Chodesh, they would have succeeded in eliminating large numbers of other mitzvot, as well.

 

Thus, we see that the first command, given to the congregation of Israel, was to:

 

1. Set up a calendar, based on the moon,

2. With Nisan as the first month.

 

Notice that this first command is given to Moses and Aaron as representing the highest authority in the nation. From this, it is derived that the authority for sanctifying the new moon and for establishing the order of the months lies with the highest authority in the nation, namely the Sanhedrin, as the Talmud relates:

 

Rosh HaShana 22a MISHNA. IF A FATHER AND A SON HAVE SEEN THE NEW MOON, THEY SHOULD BOTH GO [TO JERUSALEM], NOT THAT THEY CAN ACT AS JOINT WITNESSES^[27] BUT SO THAT IF ONE OF THEM IS DISQUALIFIED^[28] THE OTHER MAY JOIN WITH SOME OTHER WITNESS. R. SIMEON, HOWEVER, SAYS THAT A FATHER AND SON AND ALL RELATIVES ARE ELIGIBLE TO TESTIFY TO THE APPEARANCE OF THE NEW MOON. R. JOSE SAID: IT HAPPENED ONCE WITH TOBIAH THE PHYSICIAN THAT HE SAW THE NEW MOON IN JERUSALEM ALONG WITH HIS SON AND HIS EMANCIPATED SLAVE, AND THE PRIESTS ACCEPTED HIS EVIDENCE AND THAT OF HIS SON AND DISQUALIFIED HIS SLAVE, BUT WHEN THEY APPEARED BEFORE THE BETH DIN, THEY ACCEPTED HIS EVIDENCE AND THAT OF HIS SLAVE AND DISQUALIFIED HIS SON.

 

GEMARA. R. Levi said: What is the reason of R. Simeon? — Because it is written, and the Lord spoke unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months,^[29] which implies, ‘this testimony shall be valid [when given] by you’.^[30] And the Rabbis? — [It implies], this evidence shall be entrusted to you.^[31]

 

This authority is reiterated in:

 

Rosh HaShana 25a Our Rabbis taught: Once the heavens were covered with clouds and the likeness of the moon was seen on the twenty-ninth of the month. The public were minded to declare New Moon, and the Beth din wanted to sanctify it, but Rabban Gamaliel said to them: I have it on the authority of the house of my father’s father that the renewal of the moon takes place after not less than twenty-nine days and a half and two-thirds of an hour and seventy-three halakin.^[32] On that day the mother of Ben Zaza died, and Rabban Gamaliel made a great funeral oration over her, not because she had merited it, but so that the public should know that the Beth din had not sanctified the month.^[33]

 

‘HaShem said to Moses and to Aaron: “... this month shall be for you the beginning of months ...” And at the moment when Moses our teacher received this command, the Holy One, blessed be He, transmitted to him the precise rules for intercalating the New Moon. Thus, He made known to Moses the method for establishing the times and the seasons.’^[34]

 

Moses and Aaron were told by HaShem, in the oral law,^[35] that normally there should be two witnesses who actually see the new moon, in order to sanctify it on the thirtieth day. If no witnesses come on the thirtieth day, it is automatically sanctified on the thirty-first day.

 

Sanhedrin 10b THE INTERCALATION^[36] OF THE MONTH BY THREE. [The Tanna of the Mishna] mentions neither the ‘calculation’^[37] nor the ‘sanctification’^[38] , but the INTERCALATION of the month. [Why then the need of three for this?] Suppose it is not sanctified [on the thirtieth day] it will then be automatically intercalated! — Abaye therefore said: Read then, THE SANCTIFICATION OF THE MONTH. It is also taught to the same effect: The sanctification of the month and the intercalation of the year is to be determined by three. So, R. Meir holds. But, asked Raba, does not the Mishna say, the INTERCALATION? — Hence, said Raba, the Mishnah means that the sanctification made on INTERCALATION, that is on the intercalary day,^[39] is determined by three; but on the day after it there is to be no sanctification. And this represents the opinion of R. Eliezer b. Zadok, as it has been taught: R. Eliezer b. Zadok says: If the new moon has not been visible in time, there is no need for the Sanctification next day, as it has already been sanctified in Heaven.^[40]

 

Many assume that the witnesses were necessary because the Sanhedrin lacked the ability to calculate the time of the new moon. This is not born out by the facts. Consider: Why would the witnesses look on the thirtieth day, except they knew that that was the first time it might be visible. Also, we should note that the last Sanhedrin calculated the new moons so accurately that they were able to sanctify every new moon for nearly two thousand years!

 

Welcoming the Shechinah^[41]

 

Since Kiddush Lavanah is considered to be an act of greeting the Shechinah, its blessing is distinguished from other blessings in the requirement that it be recited while standing, at a time of joy, while dressed in fine clothing, and in public, as if one were going out to greet a King.

 

The blessing for the new moon is generally recited on Motzei Shabbat, before the tenth day of the month, or on the first day that the new moon is visible, in fulfillment of the principle that the diligent fulfill mitzvot at the first possible opportunity. During the winter, it is not advisable to wait for Motzei Shabbat for fear of clouds.

 

In the month of Sivan, Kiddush Lavanah is recited on Motzei Shabbat so as to combine the blessing with the joy of the festival.

 

Even if one recites the blessing during the week, rather than on Motzei Shabbat, it is appropriate that he wear fine clothing in honor of this mitzva and that he purifies his spirit and his heart before the act of welcoming the Shechinah.

 

During the month of Av, because of the spirit of mourning that prevails, Kiddush Lavanah is not said before the ninth of the month. The custom is to recite it after the end of the fast on the ninth of Av, but to eat something first. Similarly, because of our preoccupation with the anguish of our sins before they are forgiven, during Tishri, Kiddush Lavanah is not recited before Yom HaKippurim. Rather, we wait until the end of the fast and recite Kiddush Lavanah when we leave the synagogue and prior to eating. Among Sephardic communities, the custom is to recite Kiddush Lavanah before Yom HaKippurim so that one may have an additional source of merit prior to his judgment.

 

In accord with the view of the Vilna Gaon, it is customary in many Jerusalem synagogues not to wait for after Tisha B’Ab or after Yom HaKippurim before reciting Kiddush Lavanah but to abide by the principle that the diligent fulfill mitzvot at the earliest opportunity.

 

Those who are especially careful in fulfilling the mitzvot make every effort to recite Kiddush Lavanah with a minyan, in fulfillment of the verse:

 

Mishle (Proverbs) 14:28 The King’s glory is in the multitudes.

 

When reciting Kiddush Lavanah, one should not stand under a roof; nor should it be said while one is looking through a window or an open door. Rather one should go outside, as one would do were he greeting a king. However, if one finds it difficult to leave his home, the blessing may be recited inside, provided that the door or window through which he can see the moon is open and that there is nothing intervening between his eyes and the moon. If the glass of the window is clean and he can see through it clearly, one may recite the blessing without opening the window if he cannot open it because of the cold, etc.

 

Kiddush Lavanah is not recited before three full days and nights have passed from the time of the Molad, the appearance of the new moon. Some authorities say, until seven full days and nights have passed. It may be recited until one half of the moon has passed, i.e., until the point that is halfway between the Molad of that month and the Molad of the coming month, since up to then the moon is in the process of renewal and achieving fullness. After half of the month has passed, the moon begins to diminish, and Kiddush Lavanah may not be said.

 

Although Kiddush Lavanah is not recited on Shabbat, i.e., Friday night, or on festival nights, if it will be impossible to recite it on the next night, e.g., if Shabbat or the festival is the last night of the month on which one can recite it, it may be said.

 

Women do not recite Kiddush Lavanah.

 

When reciting the blessing, one should first look up at the moon so as to see it at the time of the blessing but should not look at it while reciting the entire service, for we pray not to the moon but to the He Who created it. When reciting the blessing, one should stand in a manner befitting the service.

 

Among some communities, it is customary to sing and dance after Kiddush Lavanah.

 

Rosh Chodesh is a monthly festival, as is of course witnessed in the cycle of the moon. Renewal can be seen as starting over after a series of failings. Renewal can also be seen as a beginning at a new stage after the completion of a prior stage. In the psalm of Rosh Chodesh, Tehillim 104, we find a description of the functioning of the world. Every piece of creation has been set in its place. The water, land, and trees have all been set firmly. Animal life has been set into motion. Man, again functions in his created role. This can be viewed as a renewal of creation as it was meant to be when the first Shabbat settled upon the earth. Hence it is renewal: we find that it refers not merely to the original creation, but to a future creation when sins will be wiped off the earth, and evil doers will be no more. This “back to the future” experience is the goal of Rosh Chodesh. This is a renewed world, a messianic view of the already existing world.

 

“Originally, the New Moon was not fixed by astronomical calculations, but was solemnly proclaimed after witnesses had testified to the reappearance of the crescent of the moon. On the 30th of each month, the members of the High Court assembled in a courtyard in Jerusalem, named Beit Ya’azek, where they waited to receive the testimony of two reliable witnesses; they then sanctified the New Moon. If the moon’s crescent was not seen on the 30th day, the New Moon was automatically celebrated on the 31st day.”^[42]

 

Entertaining the witnesses and taking their testimony, as well as the actual sanctification of the New Moon, all had to take place during daylight hours as this is a Mishpat.

 

In addition to the witnesses, the Molad for the new moon is also calculated by the Beit Din (Court) that has had their ordination conferred on them in a direct line from Moses. The Beit Din is the only body that is authorized by halacha to sanctify the new moon. Rabbi Samson Rafael Hirsch elaborates for us:

 

“But that it is not at all the planetary occurrence in the sky that fixes the beginning of the month, so that all that would be necessary would be for the law-officers to take note of such occurrence, is clearly evident from laws that refer to the case where on the 30^th, while yet daytime, the new moon is visible and has been seen by the judges, the court, and by all Israel; or of the case where the thorough examination of the witnesses who come and testify that they have seen it, has been satisfactorily completed by day, but in either of these cases, if night has fallen before the judges have pronounced “it is consecrated”, then the 30^th ins not the first of the month, in spite of the fact that the new moon has actually been seen by everybody, or alternatively has been vouched for, and completely confirmed and established, the new moon only starts on the 31^st. This is striking evidence that it is not the actual condition up above, but the consecrating declaration of the representatives of Israel that is the decisive factor on which the beginning of the month depends. This, the fact that the nation itself fixes the date of the beginning of the months is what the command refers to...”

 

“... It is not to be the conjunction of the moon with the sun; not the moon receiving the rays of illumination afresh, that is to induce the beginning of our months, it is not that, to which our celebration of the New Moon is to be dedicated. But each time the moon finds the sun again, each time it receives its rays of light afresh, HaShem wants His people to find Him again and to be illuminated with fresh rays of His light, wherever and however, in running their course, they have had to pass through periods of darkness and obscurity. The moon finding itself again in conjunction with the sun is only a model for our finding ourselves again with HaShem, the rejuvenation of the moon a picture of and an incentive to, our own rejuvenation. Moed is literally conjunction.”^[43]

 

Tehillim (Psalms) 104:19 Who appointedst^[44] the moon for seasons; the sun knowest his going down.

 

Special Ketubim for Rosh Chodesh – Mishle (Proverbs) 7:1-27

 

1 ¶ My son, keep my words, and lay up my commandments with you.

2 Keep my commandments and live, and my teaching as the apple of your eye.

3 Bind them upon your fingers, write them upon the table of thy heart.

4 Say unto wisdom: ‘You are my sister’, and call understanding your kinswoman;

5 That they may keep you from the strange woman, from the alien woman that makes smooth her words.

6 ¶ For at the window of my house I looked forth through my lattice;

7 And I beheld among the thoughtless ones, I discerned among the youths, a young man void of understanding,

8 Passing through the street near her corner, and he went the way to her house;

9 In the twilight, in the evening of the day, in the blackness of night and the darkness.

10 And behold a woman [was coming] toward him, the nakedness of a harlot with her heart besieged.

11 She is riotous and rebellious, her feet abide not in her house;

12 Now she is in the streets, now in the broad places, and lies in wait at every corner.

13 So she caught him, and kissed him, and with an impudent face she said unto him:

14 ‘Sacrifices of peace-offerings were due from me; this day have I paid my vows.

15 Therefore came I forth to meet you, to seek your face, and I have found you.

16 I have decked my couch with coverlets, with striped cloths of the yarn of Egypt.

17 I have perfumed my bed with myrrh, aloes, and cinnamon.

18 Come, let us take our fill of lovemaking until morning; let us enjoy ourselves with amorous embraces.

19 For my husband is not at home, he is gone a long journey;

20 He has taken the bag of money with him; he will come home at the appointed day (new moon).’

21 With her much fair speech she causes him to yield, with the blandishment of her lips she entices him away.

22 He follows her immediately-as an ox goes to the slaughter, and as a viper to the chastisement of a fool;

23 Till an arrow strike through his liver; as a bird hastens to the snare—and knows not that it is at the cost of his life.

24 ¶ Now therefore, O you children, hearken unto me, and attend to the words of my mouth.

25 Let not your heart decline to her ways, go not astray in her paths.

26 For she has cast down many wounded; yes, a mighty host are all her slain.

27 Her house is the way to the nether-world, going down to the chambers of death.

 

Rashi’s Commentary for: Mishle (Proverbs) 7:1-27

 

2 like the apple of your eyes The pupil of the eye, which is like darkness, like the darkness of night.

 

4 “You are my sister” (Draw her near to you.)

 

a kinsman Heb. מֹדָע, a kinsman, as in (Ruth 3:2): “Boaz our kinsman (מֹדַעְתָּנוּ),” our close relative; i.e., draw her near to you always.

 

7 I discerned Heb. אָבִינָה, I discerned and I saw.

 

8 next to her corner The corner of the harlot and of the pagan house of worship.

 

10 And behold a woman As its apparent meaning. Another explanation: One of the enticers.

 

the nakedness of a harlot Heb. שִׁית, as in (II Sam. 10:4): “their buttocks (שְׁתוֹתֵיהֶם) ,” i.e., the nakedness of a harlot.

 

with her heart besieged Heb. וּנְצֻרַת לֵב. As a besieged city is surrounded by bulwarks, so is this one’s heart surrounded by lewdness and foolishness.

 

11 and rebellious Heb. וְסֹרָרֶת, turning away from the road.

 

14 I had to bring peace offerings I prepared a great feast, for today I sacrificed my vows and my peace offering.

 

15 and I have found you In order that I find you.

 

16 covers Heb.מַרְבַדִּים   Garments of freedom and beauty; a similar term is found at the end of the book (31:22): “She made covers for herself.”

 

I have bedecked my couch Heb. רָבַדְתִּי, I have adorned.

 

with superior braided work of Egypt Heb. חֲטֻבוֹת, אֵטוּן מִצְרָיִם, praiseworthy, high quality linen garments coming from Egypt, where linen is common, as it is written in the Book of Isaiah (19:9): “And those who work at flax ... will be ashamed.”

 

braided work Heb. אֵטוּן.

 

17 I fanned Heb. נַפְתִּי. I fanned the scent as one fans with a scarf in a perfumery to bring the scent from above down below. Dunash (Teshuvoth Dunash p. 22) defines it as an expression of smoking, which he states has no comparison.

 

19 For the man is not at home You have seen that the Holy One, blessed be He, has removed His Shechinah and has given all good to the pagans.

 

20 the bag of money He has slain the righteous/generous among them.

 

on the appointed day Heb. לְיוֹם הַכֵּסֶא. At the fixed appointed time, and similarly (Ps. 81:4), “At the appointed time for the day of our festival.”

 

21 She swayed him the one devoid of sense, to her.

 

with all her talk with which she is accustomed to familiarize men.

 

she entices him from the way

 

22 and as a viper Heb. וּכְעֶכֶס. This is the venom of a snake.

 

to the chastisement of a fool Like a snake that runs quickly as an agent of the Holy One, blessed be He, to chastise the fool who is condemned by the Omnipresent, blessed be He, so does this one run after her until he stumbles on her, and her arrow splits his liver.

 

23 as a bird hastens to run to a snare, and it does not know that the snare was spread out there for the life of the bird.

 

Ashlamatah: Yeshayahu (Isaiah) 66:1-24

 

 

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

 

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

 

which is the house that is fitting for My Shechinah.

 

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

 

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

 

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

 

and their fears What they fear.

 

since I called Hearken and return to Me.

 

and no one answered saying, “I heard.”

 

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

 

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

 

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

 

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

 

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

 

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

 

Your brethren...said The children of Esau.

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

Commentary on the Ashlamatah of Yeshayahu (Isaiah) 66:1-24

By: H.Ex. Adon Shlomoh Ben Abraham

 

This closing chapter of Isaiah summarizes Isaiah’s prophecies as to the last days: Our chapter begins by refuting the notion that the temple and the offerings are necessary for the sake of God. God does not need our service. Rather, it is the notion that humans benefit by expressing our desire to serve Him and come close to Him. God’s intention is twofold: to reward those who serve him with clarity and humility, and to punish those nations/ individuals that sinned against him. (Radak and Abarbanel).^[45] The prophecies are addressed to the people who have returned from exile. Abarbanel disputes the prevailing opinion that this is another rebuke of the people, but this chapter speaks of redemption. Back in Jerusalem, God’s people must still live by faith. All the old lessons of obedience to God and hope for his future are to be learned and applied by the next generation.^[46] At the end of our reading, we are reminded of the New Moon festival which will be a part of our future worship of HaShem.  This week we celebrate the new moon of the month of Adar. Rosh Chodesh is a minor holiday, with relatively few observances, but there are several significant liturgical changes. An extra paragraph is added to the Amidah, and to the grace after meals. An abbreviated form of Hallel is recited, and a selection from the Torah about the Rosh Chodesh sacrifice is read. An additional service, Musaf, is added after Shacharit (morning prayers).^[47]

 

An oracle of Judgement 66:1-5

 

The Temple plays an important role in the prophet’s thinking (44:28; 56:5–7; 64:10; 66:20). Nonetheless, the prophet recognizes that God hardly needs that building; the Temple exists for the sake of humanity, not for the benefit of God.^[48]  Malbim says the people imagined that God would ignore even egregious sins if they brought their offerings to the temple.  R’ Hirsch comments, that the people thought they could limit God to the temple and were free to do whatever they pleased everywhere else.   Malbim tells us that the children of Israel are miserable and operating under a misconception(lies) that has lulled the people into a false sense of security. But God's response: He is not confined to a building, and he did not require offerings to be brought, but rather he takes pleasure in the humility and the humbleness of the person who submits their will, to God's will. Jerusalem is at the center of God’s plan for the whole world. All nations will be able to see God at work in the rebuilding of the city and her righteous community. God is bringing about a new creation—a glorious kingdom of peace and everlasting joy.^[49]

 

But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word. (v.2) As in all relationships we experience in life, God’s relationship with each of us is just a reflection of our relationship with HaShem. If we turn our face toward him, HaShem turns his face towards us. In v. 3, comparisons are made, if one thinks that performing the God-ordained sacrifices is tantamount to killing a man or offering a pig’s blood, they are misunderstanding what the prophet is saying. This verse presents four lines in which a legitimate action is paired with an illegitimate one. The prophet condemns people who participate in legitimate or even sacred actions but also commit sins, whether by acting immorally toward other human beings or by practicing idolatrous rites in addition to worshipping the true God. The prophet fights not only outright apostasy but also pious hypocrisy. (1:10–20; 29:13; 58:1–14.)^[50] Yea, they have chosen their ways, and their soul delighted in their abominations.  I also will choose their delusions, and bring their fears upon them because when I called, none did answer; when I spoke, they did not hear: but they did evil before my eyes and chose that which I delighted not in. (3-4)   The prophet lashes out against those who are disloyal to the LORD and predicts vindication for those who are faithful.  Malbim says, just as they have deliberately chosen a path of sin, in opposition to God, that he will not leave them to their natural fate but will bring upon them that very evil which they fear.^[51]

 

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

 

Hear the word of the Lord, you who tremble at his word: “Your brothers who hate you and cast you out for my name’s sake have said, Let the Lord be glorified, that we may see your joy; but it is they who shall be put to shame. (v.5) There is an echo in the Nazarene Codicil of this same ideal, repentance and returning to HaShem and removing your lying ways and evil deeds from your life’s action.  Woe unto them that call evil good, and good evil. (5:20) Woe against those who confound the distinctions of right and wrong. (Rom. 1:28), “Even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind.^[52]   Abarbanel says these brothers who hate you are the descendants of Edom. They called themselves brothers of Israel because Esau was Jacob's brother and Ishmael was Isaac's brother. They insist that their religions are the truthful ones and that God's promises to his nations will be fulfilled through them.^[53]

 

An oracle of Salvation 66:6-16

 

Before she was in labor, she gave birth; before her pain came upon her, she delivered a son. (v.7) The Targum explains this as referring specifically to the revelation of the Messiah. Whereas Malbim interprets this as many years before the coming of Messiah there will be a small ingathering of the exiles to Jerusalem, this small immigration will precede the Messianic era.^[54]  He continues that the birth pangs refer to the war of Gog Magog, which erupts suddenly. Here the metaphor for the rebirth of Zion is that of a male child, born as in a single day. God promises that when the birth pains start, he will bring the birth to fruition, just as with natural childbirth, here also, he will bring to fruition the culmination of his plan for the universe: the rebirth of Zion.^[55]

 

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

 

Radak goes on to express; how can you entertain the thought, that a physical structure can contain my glory? Heaven is merely my throne, and the earth is my footstool. I commanded you to build the Temple, not to benefit me, but so that the hearts of Israel would focus upon me, as they would have a place for prayer and offerings. This would encourage them to eradicate their faulty values, just as the offerings were consumed on the altar. The heaven's spirituality symbolizes that which is far superior to the material existence that is symbolized by the Earth.^[56] If we go back to 2 Chronicles 2:4, We see the elements of the temple and the leading religious observances and services of the nation that are summarized and placed before the people. Let us remember and not forget, that each of these elements are not in the text as mere suggestions, but divine commands to be associated with temple worship.

 

“I am now about to build a house for the name of the Lord my God and dedicate it (“to hallow,” or “to sanctify.”) to him for offering fragrant incense(Exo 30) before him, and for the regular offering of the rows of bread,(Lev 24:5-9) and for burnt offerings morning and evening,(Exo 29:38- 42) on the sabbaths(Numb 28:9-10) and the new moons(Numb 28:1)^[57] and the appointed festivals^[58] of the Lord our God, as ordained forever for Israel. ^[59]

 

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

 

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

 

These have chosen their own ways, and their soul delights in their abominations. Isaiah prophesied from 740-680 bce^[60] and Jeremiah came along from 627 – 580 BCE^[61]  and battled the same error of the people. Jer7:22-24 tells us:  For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices.  But this command I gave them: ‘Obey my voice, and I will be your God, and you shall be my people. And walk in all the way that I command you, that it may be well with you.’ But they did not obey or incline their ear but walked in their own counsels and the stubbornness of their evil hearts and went backward and not forward.  From the day that your fathers came out of the land of Egypt to this day. Are you inclining your ear to hear God’s voice, are you moving forward and not backward? As we learn at Yom Kippur, Jonah was called to service because the wickedness of the people had “come up before me.” It is interesting to note the time of Jonah's ministry is just before Isaiah and Jeremiah's prophecies. ^[62]

 

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

 

Metzudot^[63] explains that the bringing of offerings is but one of the many commandments that followed Marah, and the Ten Commandments, and God accepts them with favor if they are brought with submission and dedication to His will. Malbim, goes on to state, the purpose of the offering is to bring the Jew (people of Israel), to remind the Jew to go in Hashim's ways to strengthen and renew his bond with Hashem, and to bring “pleasure to him”, as it were, because God's directives had been fulfilled. None of these directives are accomplished if one acts hypocritically and the rest of his actions contradict this idea, the Torah, and the directives of HaShem. Abarbanel states, there is no mention of offerings made in the Torah until after the sin of the golden calf. The offerings are designated as a means of atonement.^[64]

 

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

 

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

 

We have your brothers (Esau) bringing Israelite brothers from among the nations and we also seem to have those who are coming to fight against Israel. The rabbis generally agree that these being brought back from the nation’s, God will take some for Kohanim and Levites.  Radak’s comments refer to the non-Jewish nations that bring the gift of the Israelites to Jerusalem. HaShem will select the most distinguished among them to assist the Kohanim and the Levites in the Temple.^[65]  Although there may be some disagreement as to the place of the righteous from the Nations, everyone seems to agree that Israel during this time will experience universal recognition along with the recognition of God's sovereignty.  As the new heavens and the new earth, I make will endear before me forever. So will your offspring, and your name, endure before me also. (v.22) 

 

We are near the appointed time, “Rejoice with Jerusalem, and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her; that you may nurse and be satisfied from her consoling breast; that you may drink deeply with delight from her glorious abundance.”^[66]  As we reach the end of our reading, we are told that from new moon to new moon and from Sabbath to Sabbath, all flesh shall come to worship before me, declares the Lord. Our Rabbis understand this to be speaking of the Messianic era and according to our sages, this refers to the events that will occur in the next World.

 

 

Special Ashlamatah: Jeremiah 2:4-28 + 4:1-2 - 2^nd Penitential Sabbath

 

 

 

Rashi’s Commentary for:  Yirmyahu (Jeremiah) 2:4-28 + 4:1-2

 

Rashi’s Commentary for: Yirmiyahu (Jeremiah) 2:4-28 + 4:1-2

 

6 And they did not say, Where is the Lord that we should follow other gods?

 

plains Heb. ערבה  (planure in O.F.), related to pianoro in Old Italian, meaning ‘a plateau.’

 

and pits Heb. ושוחה  (enfosses in O.F.), pitted.

 

waste Heb. ציה  (degat in French).

 

and darkness Heb. וצלמות . An expression of darkness.

 

7 to a forest land To the land of Israel which is planted like כרמל , meaning: planted like a forest.

 

8 and those who hold onto the Torah The Sanhedrin.

 

and the rulers the kings.

 

prophesied by Baal In the name of Baal.

 

9 Therefore, I will still contend Before I bring misfortune upon you, I will still contend with you through My prophets, although I have already contended with you many days.

 

10 the isles of the Kittites To the isles of the Kittites. איי is (isles in French).

 

and send to Kedar And send to Kedar to see their custom.

 

and consider diligently And put your heart to it to consider the matter diligently.

 

whether Heb. הן , like אם , if. Whether either of those nations exchanged its god although they are no gods, yet My nation exchanged their glory, with which they were honored. The Kittites and the Kedarites were tent dwellers and cattle herders, who would travel, go, and wander from pasture to pasture and from desert to desert, and they carry their gods with them to the place where they encamp. But I carried you until I established you, yet you forsook Me. This is how Jonathan paraphrased it. Our Sages said however: The Kittites worshipped water and the Kedarites worshipped fire. And although they know that water quenches fire, they did not forsake their god.

 

11 for what does not avail For an idol that does not avail.

 

12 O heavens, be astonished Heb. שמו , an expression of astonishment, like השתוממוּ . It is the imperative form, with the same vowel points as (I Sam. 14:9): “If they say thus to us, “Wait (דּמּוּ) .” and storm Heb.ושערו , an expression of סער , a storm.

 

become very desolate As though you are becoming desolate because of the Temple that is destined to be destroyed.

 

13 two evils Had they exchanged their Deity [lit. their fear] for one His equal, it would be one evil, and now that they have forsaken Me, that I am a spring of living waters, to follow idols, which are like cisterns of stored up water, and they are broken and cracked, and their water is absorbed in their cracks, these are two evils.

 

to dig Heb. לחצב , lit. to hew.

 

that do not hold (Tendront in O.F.) their water, for the water will make their edge and their walls muddy, and they cave in.

 

14 Is he a home born slave? The son of a maidservant.

 

15 roar roar, a present tense.

 

young lions Symbolic of kings.

 

were burnt were burnt with fire.

 

16 Also the children of Noph and Tahpanhes They are the Egyptians upon whom you trust for aid.

 

will break your crown They will break your skull. ירעוּך is an expression of breaking (רציצה) , as we translate ורצוץ , “and crushed” (Deut. 28:33), וּרעיע .

 

17 Is not this caused to you Is not this misfortune and this retribution caused to you by the guilt and the iniquity that you have forsaken the Lord your God?

 

at the time He leads you by the way For He would teach you the good and the straight way.

 

18 what have you to do in the way of Egypt Why do you leave Me and trust in Egypt?

 

to drink the water of the Shihor For they drowned your male children in the Nile. Shihor is the Nile, as it is said: “From the Shihor which is before Egypt,” in the Book of Joshua (13:3).

 

and what have you to do to rebel against Me so that you should be exiled to the way of Assyria, to the other side of the Euphrates River?

 

19 Your evil will chastise you Eventually, your evil will bring suffering upon you.

 

and your backslidings, Heb. ומשבותיך , an expression related to “backsliding children (שובבים) “(infra 3:22).

 

will reprove you Heb. תוכחך , an expression of reproof.

 

and the fear of Me was not My fear was not in your heart that you should fear Me.

 

20 I broke your yoke To the wooden yoke an expression of breaking applies, and to the yoke-bands which are of leather an expression of tearing open applies.

 

yoke-bands [מוסרותיך are the] ropes used to shackle the yoke [to the animal].

 

and you said, “I will not transgress.” your words.

 

but on every lofty hill But you did not keep your promise, for on every lofty hill you recline (צעה) . This is an expression of a bed and a sheet (מצע) . [The word] כי  serves as an expression of ‘but.’

 

21 I planted you a noble vine stock Heb. שורק the branches of a good vine, that is to say the children of pious and righteous fathers. Its midrashic interpretation is: I planted you שורק . I added for you to the seven commandments of the children of Noah, six hundred and six, as is the numerical value of שורק .

 

degenerate Heb. סוּרי  (Destoultours in O.F).

 

wild vine that grows in the forests.

 

22 with natron A type of earth with which garments are cleansed and rubbed.

 

soap Heb. בּֽרִית , cleanliness. Comp. “And pure (וּבַר) of heart” (Ps. 24:4). Some explain בּֽרִית as savon in French, soap.

 

your iniquity is stained Jonathan renders: Like the mark of a stain that is unclean, so have your sins increased before Me. כתם  is tka in O.F.

 

your iniquity This is said concerning the iniquity of the ‘Golden Calf,’ which remains in existence forever, as it is stated: “And on the day of My visitation, I will visit upon them their sin” (Exodus 32:34). All visitations that come upon Israel have part of the iniquity of the Golden Calf in them.

 

23 See your way in the valley See what you have done opposite Beth-Peor, and until now you adhere to that way like a swift she camel clinging to her ways.

 

young she-camel Heb. בכרה , a young female camel, that loves to wander. “The young camels (בכרי) of Midian” (Isa. 60:6) is translated “and they are young camels,” as we find in Sanhedrin 52a: There are many old camels laden with the skins of young camels (הוגני) .

 

clinging Adhering to the ways of her youth, an expression similar to: “it would have clung (מסריך סריך) “(Chullin 51a). This may be associated with “a shoe thong (שרוך נעל) “(Gen. 14:23). She binds the ways of her youth in her heart.

 

24 A wild donkey (salvatico in O.F.) wild, and some interpret it as poulain in O.F., a foal.

 

accustomed to the desert Accustomed to be in the deserts, so she loves to wander.

 

that snuffs up the wind She opens her mouth and snuffs up the wind, and he always returns to his place.

 

her tendency like the sea creatures, who can hinder her? That trait of the sea creatures that she has, for also the sea creature snuffs up the wind, as it is said: “They snuff up the wind like sea creatures” (infra 14:6). Who can hinder her from that trait? So it is with you who can return you from your evil way?

 

her tendency like a sea creature Son dagronemant in O.F.,

 

dragon nature. Jonathan rendered it in this manner, כערודה . Another explanation: It is an expression of wailing, comp. “moaning and wailing”

 

all who seek her will not weary For they will weary needlessly, for they will be unable to overtake her. What will her end be? In her month, they will find her. There is one month in the year that she sleeps for the whole month, and then she is captured. You, too, - one month (viz. Ab) was already prepared for you from the days of the spies, when your forefathers established it as a time of vain weeping, therein, you will be captured. (תּאניה ואניה) (Lam. 2:5). Another explanation: (sa contree in French,) her country, comp. Taanath Shiloh (Josh. 16:6).

 

25 Withhold your foot from going barefoot This your habit, like the wild donkey that loves to wander. My prophets say to you, “Withhold your foot from idolatry lest you go barefoot into exile and withhold your throat from dying of thirst.”

 

but you said concerning the words of the prophets.

 

I despair It is of no concern. I despair of your words. נואש is (nonkalajjr in O. F.) nonchalair in modern French.

 

26 when he is found out At the beginning, when he is found to be a thief, and he was presumed to be faithful. In this manner, Jonathan rendered it.

 

27 and at the time of their misfortune they say i. e., they say to Me, “Arise and save us.” Jonathan, too, translates in this manner: And at the time that misfortune befalls them, they deny their idols and confess before Me, and say. “Have mercy upon us and save us.”

 

28 as many as your cities were your gods In every city was another god.

 

Chapter 4

 

1 If you return, O Israel with this repentance, to Me, you will return to your original glory and greatness.

 

and if you remove your detestable things from My Presence Then you shall not wander to go out in exile.

 

2 And you will swear, “As the Lord lives,” in truth When you swear by My name, you will swear in truth, not as now, that it is written concerning you, “And if they say, ‘As the Lord lives,’ surely they swear falsely” (5:2).

 

nations will bless themselves with him If you do so, then nations will bless themselves with Israel. Every non-Jew will say to his son, “You shall be like So-and-so the Jew.”

 

boast Heb. יתהללו , they will recite your praise. Another explanation of is יתהללו : Whoever is able to cleave to Israel will boast about the matter (porvanter in French).

 

 

 

Commentary on the Ashlamatah of Yirmeyahu (Jereimah) 2:4-28 & 4:1-2

By: H.Ex. Adon Shlomoh Ben Abraham

 

Last week’s special Ashlamatah was the first of a series of three (3) that relate to Israels national experiences at this time of the year. The three weeks from the 17th of Tammuz until the 9th of Av mark a time of mourning by the Jewish nation as we relive and lament the destruction of the Temple and Jerusalem by the Romans in 70BCE. It began with the fast of the 17th of Tammuz, when historically the walls of Jerusalem were breached by the Romans and reaches its climax with another fast on the 9^th of Av when the temple was set aflame.^[67]

 

On the fast of Tammuz 17th, we commemorate five (5) tragic events that occurred on this date.^[68]

 

1). Moses broke the tablets when he saw the Israelites worshiping the Golden Calf.

 

2). During the Babylonian siege of Jerusalem. The Jews were forced to cease offering the daily sacrifices due to the lack of sheep.

 

3). APOST0M0S burn the holy Torah.

 

4). An Idol was placed in the Holy Temple.

 

5). The walls of Jerusalem were breached by the Romans in 69/70CE and then three weeks later, on the 9^th of Av, the temple was destroyed. The Jerusalem Talmud maintains this is also the date when the Babylonians breached the walls of Jerusalem on their way to destroy the First Temple.

 

The readings for the first three Sabbaths of Penitence, are drawn from Jeremiah and Isaiah, they tell us of God's disappointments with Israel's faithlessness and the impending doom and exile which would soon begin if they did not mend their ways. We have now come to the second week of the Sabbath of Penitence reading.

 

The use of the marriage metaphor was common among the prophets to portray the relationship between God and Israel (see Hos. Chp.1–3.^[69]  In this reading we see the formal indictments that Jeremiah the prophet lays out against Judah. It lists their central sins, stresses their idolatry, their social injustice and it speaks of a personal intimate injury Hashem has suffered. Three places in this chapter. 2:13,17,19 God declares that His children have forsaken him. As we journey through this chapter, we hear Gods harsh criticism of Israel's unfaithfulness. He compares them to a Noble vine that has become wild, strange, or poisonous and by v.24 they are likened to a wild female donkey in heat with unrestrained lust.

 

The Israelites are remembered for good and the kindness of their youth v. 2. It is an open question whether the kindness is, That of God towards his people or of the people towards their God. The usage of the Hebrew could be interpreted either way. But in the context, it would seem to lean more strongly in favor of the first view, which is God's Kindness toward Israel. As in Psa5:7; 27:5-7. The dominant verb in v.2 is went after. (Halak)

 

 The entire leadership structure of the community is included in the indictment: priests, judges, rulers, prophets, civic and religious leadership.v.8.  To know HaShem. This is to practice, justice and where HaShem is not known, Justice is not embraced.^[70]   I will yet “plead with you and with their children's children.”   Some have translated this as “I will once more accuse you and your children.” v.9 The language is described as legal language as used in a lawsuit. Some have interpreted this as God pleading with his children to repent and turn back to him. As a husband would accuse or plead his case.

 

The Prophet goes on in v.12.  and says, “be appalled, oh heavens at this and be shocked.” The heavens are called as a witness. Deut.32:1; Isa.1:2.   The oracle concludes with a summary of the people’s sin that calls for punishment. Indeed, it is two sins, that is, a two-fold sin. They have forsaken the true God, the spring of living water and have also dug their own cisterns. This is a metaphor for the other gods that their own (and other nations’) imaginations have produced (i.e., Baal). In the first place, there is a contrast between the true God who is a spring of fresh water, and a cistern that holds dank, stale water. And in addition, these are broken cisterns. They think they will find life-giving water in these cisterns (gods), but they will be empty because they are broken, and all the water will drain out.^[71]

 

Jeremiah goes on to ask, Is Israel a slave? Are they a servant? Why have they been plundered? If Israel had remained a faithful servant, they would not have been plundered by the nations. “Why do the lion cubs roar after him?” v.15 These are the gentile nations and their Pagan kings. ^[72]   They have laid waste your land and your cities. “Have you not brought this upon yourself?” “By forsaking the Lord your God.” v.17.

 

“Your wickedness and iniquity will punish you…  You're backsliding and turning away will convict you…. Can you see that it is evil and bitter for you to forsake the Lord your God.” v.19   The language of the Prophet here is that of a pleading husband to an unfaithful bride. Pleading to return, to return to your husband. Although you have worshipped on every high hill, and I broke your yoke and burst your bonds…  Yet, you have played the harlot. V.20 Still with a pleading voice, God says, “I planted you as a noble and a choice vine” …. V.21 Hashem is still pleading with His people when He tells them. “You have washed yourself with lye… and used much soap. Although you've repented…. The stain of your guilt is still before me, Says the LORD.” v.22   How can you say that you are not defiled when you run after the Baals? And like a wild Ass that is at home in the wilderness, in heat sniffing the wind. You have not restrained your lust.v.24.

 

The overriding issue is the refusal of Israel to have HaShem as its God. And not only is there an abandonment of God. But also, their covenantal responsibilities have so collapsed that Israel and Judah are unable to recognize the quality and the shape of their actions. It is as though Israel lives in a land of pretense. A land in which their actions are not connected with anything. A land in which their actions have no outcome. ^[73]  At the end of our reading Chapter 4:1-2, as a last attempt to woo back the estranged bride, “God says if you repent, O Israel declares the LORD. If you return to me…  If you remove your abominations from my presence and do not waver and swear in sincerity. As the LORD lives, In Truth, Justice and Righteousness. Nations shall bless themselves in Him and in him shall they glory.”   The primary theme of this Ashlamatah Is that God is calling for Judah and Jerusalem and all Israel to repent and return ( שׁוּב šûḇu) to him in Faithful obedience.

 

“This last verse reflects the three oaths. That God swore, one for each of the three redemptions of Israel. The first oath “in truth” was uttered over the Exodus from Egypt. At that time, God promised the patriarch that he would eventually release their offspring from exile and give them the land of Israel as their heritage. The second oath “in judgment.”  was pronounced concerning the Exodus from Babylon. Heavenly justice had decreed that the land would remain desolate for 70 years and no more, to compensate for the 70 Shmitah years that had not been observed during the period that Israel dwelled in the land. At the termination of the 70 years when justice was done, they were at once redeemed. And lastly, “in righteousness” is the oath reserved for the future exodus from the current and present exile. For which it is said, “Zion will be redeemed in justice, and her captives in righteousness.” Isaiah 127.^[74]

Rosh Chodesh (New Moon) in the Nazarean Codicil

By Hakham Dr Eliyahu Ben Abraham

 

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

 

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

 

The insinuations of our text, Being Judged

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

Messiah and the Festival of Rosh Chodesh

 

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

  

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

 

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

 

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

 

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

 

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

 

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

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

 

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

 

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

 

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

 

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

 

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

 

Yochanan 1:47-50

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

 

The Fig Tree as a Symbol of Torah Study

 

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

 

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

 

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

 

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

 

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

 

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

 

Rosh Chodesh Av

 

As we stand at the threshold of Rosh Chodesh Av 1, 5785, the arrival of this new moon stirs within us both dread and hope, for no other month in the sacred calendar is so suffused with paradox. The Sages record in Ta’anit 26b: “Mi-shenichnas Av mema’atin b’simchah”—from the moment Av enters, we diminish our joy. Yet this diminishment, rooted in the legacy of the destruction of both Temples and the grief that envelops Israel, is not a mere negation but the mystical concealment of hope, for as Eicha Rabbah teaches, Av is the womb of consolation; the descent into mourning contains the seed of neshama. On Rosh Chodesh Av, the moon appears fragile and diminished, reflecting Israel’s own state in exile, yet it is precisely at this nadir that the promise of renewal is encoded, both cosmically and individually. The Sages in Midrash Tehillim teach that just as the moon will be restored to her fullness, so too will the House of David and the Shekhinah rise from exile and be crowned anew. In this sense, Rosh Chodesh Av is not merely a historical commemoration but a perpetual rehearsal for the geulah, the redemption, encoded in the cycles of time. The month opens with contraction but holds within it the secret of the Comforter—the Menachem whose arrival will transform tears to song. To receive Rosh Chodesh Av in 5785 is to acknowledge the presence of loss and fracture, yet also to declare with faith that within the darkest night of the Jewish calendar, the first glimmer of redemption has already begun to dawn.

 

Nazarean Codicil

Colossians 2:16-23

 

16. Therefore let no one [who is a Gentile] but the body of Messiah (the Jewish people) pass judgment on you in questions of food and drink, or with regard to a festival or a New Moon or a Sabbath.

17. For these are a shadow (prophecies) of things yet to come.

18. Let no one disqualify you, insisting on asceticism and worship of messengers (i.e. the sun and the moon), going on in detail about visions, puffed up without reason by his sensuous mind,

19. and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.

20. If with Messiah you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to [pagan] regulations--

21. "Do not handle, Do not taste, Do not touch"

22. (referring to things that all perish as they are used) --according to human precepts and teachings?

23. These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

 

 

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.

 

 

 

Prayer for the New Moon of Av

 

Blessed are You Ha-Shem, our God, King of the universe, Who by His Word created the heavens and with the breath of His mouth all their hosts.

 

He assigned a Law and a season for them so that they not deviate from their assignment.

 

They rejoice and are glad to do the will of their Master, a truthful Worker Whose work is true. To the moon He said that it should renew itself monthly as a crown of glory to those carried by Him from the womb, for they, too, are destined to be renewed like it, so that they should glorify their Creator for the name of the glory of His government from the heavens.

 

Blessed are You Ha-Shem, Who renews the months, amen!

 

May it serve as good sign for us and for all Yisrael!

May it serve as good sign for us and for all Yisrael!

May it serve as good sign for us and for all Yisrael!

 

Blessed is He Who formed you (the moon), blessed is He Who made you, blessed is He Who created you. Just as we jump up towards You and we cannot touch You, so too, if others should jump at us to do us harm may they be unable to touch us, nor rule over us, nor leave any mark on us. May dread and fear fall upon them; through the greatness of Your arm, may they become as still as stone. As stone may they become still through Your arm, in its greatness, and may terror and fear upon them fall.

 

David, king of Israel, lives and endures!

David, king of Israel, lives and endures!

David, king of Israel, lives and endures!

 

Amen, Amen, Amen!

Eternal, Eternal, Eternal!

Selah, Selah, Selah!

Forever, forever, forever!

 

Create a pure heart within me, o God, and an upright spirit renew within me, amen ve Amen!

Create a pure heart within me, o God, and an upright spirit renew within me, amen ve Amen!

Create a pure heart within me, o God, and an upright spirit renew within me, amen ve Amen!

 

 

 

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: “b’ne Yehudah” – “The sons of Judah” & 3rd Sabbath of Penitence

 

 

 

Contents of Next Week’s Torah Seder

 

·        The Sons of Judah – Numbers 26:19-22

·        The Sons of Issachar – Numbers 26:22-25

·        The Sons of Zebulun – Numbers 26:26-27

·        The Sons of Joseph – Numbers 26:28-34

·        The Sons of Ephraim – Numbers 26:35-37

·        The Sons of Benjamin – Numbers 26:38-41

·        The Sons of Dan – Numbers 26:42-43

·        The Sons of Asher – Numbers 26:44-47

·        The Sons of Naphtali – Numbers 26:48-50

·        Numbered of the Children of Israel – Numbers 26:51

·        Concerning the Division of the Land – Numbers 26:52-56

·        Census of the Levites – Numbers 26:57-62

·        The Daughters of Zelophehad – Numbers 27:1-11

·        Moses sees the land – Numbers 27:12-14

 

 

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