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

 

 

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

 

Roll of Honor:

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

His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

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

His Honor Paqid Adon David ben Abraham

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

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

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

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

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

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

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

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

His Excellency Adon 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: “N’qom Niq’mat” – Sabbath: “Take Full”

& 3rd Sabbath of Consolation

Shabbat Mevar’chim HaChodesh; (Proclamation of the New Moon of Elul)

(Evening of Saturday 23rd of August – Evening Monday the 25th of August)

 

 

Contents of the Torah Seder

 

·        War Against the Midianites – Numbers 31:1-4

·        The Expedition – Numbers 31:5-18

·        Purification of the Warriors – Numbers 31:19-24

 

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) 31:1 – 24

 

 

Rashi Commentary for: ‎ Bamidbar (Numbers) 31:1 – 24

 

2 against the Midianites But not against the Moabites, for the Moabites were involved in the matter out of fear, since they were afraid of being plundered by them, because all it says is, “do not provoke them into battle” (Deut. 2:9), but the Midianites were angered over a dispute which did not concern them (See Sifrei Mattoth 33). Another interpretation: Because of the two good doves [virtuous proselytes] whom I have [in mind] to bring forth from them, [namely] Ruth the Moabitess and Naamah the Ammonitess (I Kings 14:21). - [B.K. 38b]

 

3 Moses spoke Although he heard that his death depended on the matter, he did it joyfully, without delay. - [Sifrei Mattoth 34, Mid. Tanchuma Mattoth 3, Num. Rabbah 22:2]

 

arm Heb. הֵחָלְצוּ , as the Targum [Onkelos renders זְרִיזוּ ], in the sense of “armed for battle” (verse 5), armed with weapons. - [See Sifrei Mattoth 34]

 

men Righteous men. Similarly, “choose men for us” (Exod. 17:9), and “men who are wise and renowned” (Deut. 1:15). -[Mid. Tanchuma Mattoth 3, Sifrei Mattoth 36, Num. Rabbah 22:2]

 

the revenge of the Lord For anyone opposing Israel is reckoned as opposing the Holy One, blessed is He. - [See Mid. Tanchuma Mattoth 3, Num. Rabbah 22:2]

 

4 from all the tribes including the tribe of Levi. - [Sifrei Mattoth 35]

 

5 was given over Heb. וִַיִּמָּסְרוּ . [The passive form is used] to inform you of the virtues of the Israelite shepherds [leaders]—how cherished they were by Israel. When they had not yet heard of his death, what did he say? “Just a little longer and they will stone me” (Exod. 17:4). But as soon as they heard that Moses’ demise was contingent upon the revenge against Midian, they refused to go, until they were given over against their will. - [Sifrei Mattoth 36, Mid. Tanchuma Mattoth 3, Num. Rabbah 22:3]

 

6 them along with Phinehas This shows that Phinehas equaled them all (Sifrei Mattoth 34). Why did Phinehas go, and Eleazar did not go? The Holy One, blessed is He, said, “The one who began the mitzvah by killing Cozbi the daughter of Zur, should finish it” (Mid. Tanchuma Mattoth 3). Another interpretation: He sought the vengeance of Joseph, his maternal grandfather, for it says, “And the Medanites sold him” (Gen. 37:36) (Sifrei Mattoth 34, Sotah 43a). How do we know that the Phinehas’s mother was [descended] from Joseph? Because it says, “[Eleazar the son of Aaron took himself one] of the daughters of Putiel (פּוּטִיאֵל) ” (Exod. 6:25) [meaning] of the descendants of Jethro, who fattened (פִּטֵּם) calves for idolatry, and from the descendants of Joseph, who made light of (פִּטְפֵּט) his passion and prevailed over it [when he was tempted by Potiphar’s wife]. Another interpretation: He was [the kohen] anointed for war. - [Sotah 43a]

 

the sacred utensils The holy Ark (Sifrei Mattoth 34, Num. Rabbah 22:4) and the golden show plate (Mid. Aggadah), since Balaam was with them and through sorcery was able to make the Midianite kings fly, and he flew along with them, he [Phinehas] showed them the show plate on which God’s Name was engraved, and they fell down [to earth]. For this reason, it says, concerning the Midianite kings, “upon their slain” (verse 8), for they fell from the air on top of those slain. Likewise, it says in the book of Joshua (13:22) in connection with Balaam, “upon (sic) their slain.”- [Mid. Tanchuma Mattoth 4]

 

in his possession Heb. בְּיָדוֹ , lit. in his hand, [here] in his possession. Similarly, “taking all his land from his possession (מִיָּדוֹ) ” (Num. 21:26). - [Sifrei Mattoth 37]

 

8 the five kings of Midian Do I not see that the verse lists five [kings]? Why was it necessary [for Scripture] to say "five"? But it is to teach you that they were all equally involved in the conspiracy, and they all received the same punishment. Balaam went there [to Midian] to receive his reward for the twenty-four thousand that had fallen from Israel as a result of his advice, and now he left Midian to meet the Israelites, and he offered them harmful advice. He said to them, “If, when you were six hundred thousand, you could not overcome them, and now with twelve thousand, you come to fight?” They gave him his just deserts—in full, without depriving him in the least. - [Sifrei Mattoth 40]

 

with the sword He came against Israel and exchanged his craft for theirs. For they are victorious only with their mouths, through prayer and supplication, and he came and adopted their craft to curse them with his mouth. So they too came against him by exchanging their craft for the craft of the nations, who come with the sword, as it says [concerning Esau], “And you shall live by your sword” (Gen. 27:40). -[See Mid. Tanchuma Balak 8]

 

10 their castles Heb. בְּטִירֽתָם , the place of their notaries (נוֹטֵירִין) , [or the place of their palaces (פַּלְטֵירִין) ] which is an expression denoting the residence of the priests, knowledgeable in their laws. Another interpretation: The residence of their lords, for the Targum renders “the lords of the Philistines” פְלִשְׁתִּים) (סַרְנֵי (I Sam. 6:4) as טוּרְנֵי פְלשְׁתָּאֵי . - [See Sifrei Mattoth 41]

 

11 They took all the booty This teaches us that they were virtuous and righteous, and were not suspect of theft, to appropriate the booty without permission, for it says, “all the booty” (Sifrei Mattoth 42). In tradition, [i.e., in the Prophets and the Writings] Scripture explicitly refers to them, [for it says,] “your teeth are like a flock of ewes...” (Song 6:6)—even your warriors; they are all righteous. - [See Rashi on Song 6:6]

 

booty Heb. שָׁלָל , movable objects such as garments and ornaments.

 

spoil Heb. בָּז denotes plunder of movable objects which are not ornaments.

 

plunder Heb. מַלְקוֹחַ , man and beast, but when “captives” (שְׁבִי) is mentioned together with “plunder” (מַלְקוֹחַ) , the “captives” refers to people and the “plunder” to animals.

 

13 Moses, Eleazar the kohen... went out- because they saw the Israelite youths going out to grab the spoils. - [Sifrei Mattoth 42]

 

14 Moses became angry with the officers of the army Those appointed over the army. [This comes] to teach you that when a generation is corrupt, the leaders are held responsible, for they have the power to protest. - [Sifrei Mattoth 43]

 

16 They were the same ones This shows that they recognized them [saying,] "This is the one who led so-and-so astray. - [Sifrei Zuta, Yalkut Shimoni]

 

on Balaam’s advice He said to them, "Even if you assemble all the multitudes of the world, you will not be able to overcome them. Are you more numerous than the Egyptians, who had six hundred chosen chariots? Come, and I will advise you. Their God hates immorality [thus, entice them to sin with your women...] as appears in [the chapter of] Cheilek (Sanh. 186a and in the Sifrei (Mattoth 43).

 

17 Every woman who can lie intimately with a man Capable of sexual intercourse, even though she may never have experienced it. They passed them all in front of the showplate, and the faces of those capable of intercourse turned green. - [Yev. 60b]

 

you shall kill Why is this repeated? In order to make a pause in the text; so, says R. Ishmael. For when I read, “kill every male child, and every woman who can lie intimately with a man... And all the young girls...” I would not know whether to kill them [the women of the first verse] with the males, or allow them to live along with the young [girls]. That is why it says [at the end of the verse] “you shall kill.”- [Sifrei Mattoth 45]

 

19 outside the camp [This means] that they should not enter the courtyard [of the Mishkan].

 

anyone who killed a person R. Meir says, Scripture speaks of one who killed with a weapon susceptible to contamination, and it teaches that a vessel defiles a person when it is in contact with a corpse, as if he were actually in contact with the corpse itself. Or I might think that [he becomes contaminated] even if he shot an arrow and killed him. Scripture therefore teaches, “or who touched a corpse,” equating the one who kills with the one who touches. Just as one who touches is [contaminated] through contact, so is the one who kills [contaminated] through contact. - [Sifrei Chukkath 48]

 

shall cleanse himself with sprinkling water, as is the law with others who were defiled through contact with corpses. For even those who believe that gentile graves do not contaminate [an Israelite] if they are under the same roof-as it says, “You my sheep, the sheep of My pasture; you are men” (Ezek. 34:31) [and the Sages add,] only you are called “men” (Yev. 61a)—admit that gentiles contaminate through contact and carrying, for [the term] “men” is said only in reference to uncleanness caused by being in the same tent [namely, under one roof] as it says, “[This is the law for a man (אָדָם) who dies in a tent” (19:14).

 

you and your captives Not that gentiles are susceptible to contamination and therefore require sprinkling, but just as you are members of the covenant, so too your captives, should they become contaminated after they enter the covenant [of God], they require sprinkling. - [Sifrei Mattoth 46]

 

20 and any goat product This includes articles made from the horns, the hooves, and the bones. - [Chul. 25b]

 

21 Eleazar the kohen... Since Moses came to a state of anger, he came to err, for the laws of purging gentile vessels eluded him. A similar incident happened on the eighth day of the investitures [of the kohanim], as it says, “He [Moses] became angry with Eleazar and Ithamar” (Lev. 10:16); he came to a state of anger, so he came to err. Similarly, in the episode of “Now listen, you rebels... and struck the rock” (20:10-11); through anger, he came to err. - [Sifrei Mattoth 48]

 

which the Lord commanded [Moses] He ascribed the ruling to his mentor. - [Sifrei Mattoth 48]

 

22 Only the gold etc. Even though Moses warned you only about the laws of ritual uncleanness, you must further be warned of the laws concerning the purging [of contaminated vessels]. [The word] אַךְ “only” is an exclusive expression, that is to say, you are excluded from using vessels even after their purification from contamination by a corpse, until they have been purged from the absorption of the forbidden flesh of carrion. Our Rabbis said, “Only the gold...” teaches you that one must remove its rust before one purges it. This is the meaning of אַךְ "only"—there should be no rust; “only” the metal itself in its original form. - [Targum Jonathan ben Uzziel, Yalkut Shimoni]

 

23 whatever is used in fire It is purged in the manner it is used. If it is used in hot water, it must be purged in hot water, and if it is used for roasting, such as a spit or grill, it must be made to glow in fire. - [A.Z. 75b]

 

it must, however, [also] be cleansed with sprinkling water According to its simple meaning, this sprinkling was to cleanse it from contamination by a corpse. He said to them, "The vessels require purging to cleanse them from the [absorption of] forbidden [food], and sprinkling to cleanse them of [spiritual] uncleanness [caused by a corpse]." Our Rabbis expounded from here that even to make them fit for use [after contamination] from forbidden food, ritual immersion was required for metal utensils. They expound מֵי נִדָּה written here to mean water fit for a menstruant [Heb. נִדָּה ] to immerse herself in. How much is that? Forty 'seah.’- [A. Z. 75b]

 

and whatever is not used in fire Anything which is not used in fire such as ewers, cups, and jugs, all of which are used for cold [food] and did not absorb forbidden food. - [A.Z. 75b]

 

shall be passed through water He immerses them and that is sufficient. This refers only to metal utensils. - [A.Z. 75b, Sifrei Mattoth 50]

 

24 the camp The camp of the Shechinah, for one who is defiled by the dead is not banned from the Levite camp or the Israelite camp. - [Pes. 67a]

 

Ketubim: Tehillim (Psalms) 106:1-5

 

 

Rashi’s Commentary to Tehillim (Psalms) 106:1-5

 

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎106:1-5

By: Hakham Dr. Hillel ben David

 

The preceding composition, Psalms 105, described the extensive wonders with which God mercifully redeemed our forefathers from Egypt. This psalm resumes the narrative and relates how God miraculously sustained the Jews as they wandered in the wilderness for forty years. Then HaShem led the Israelites into the land of Canaan and empowered them to conquer their adversaries despite overwhelming odds. Throughout these great historic periods, HaShem repeatedly performed so many wonders that the Psalmist exclaims (verse 2), who can express the mighty acts of HaShem? Who can declare all of His praise?^[1]

 

However, even while HaShem was displaying unprecedented kindness to Israel, the Israelites were negligent in their duties toward HaShem, and they failed to appreciate His wonders. Indeed, they defied HaShem's representative, Moses, and rebelled against his commands. This defiance initiated the spiritual and moral decline which eventually led to the Jew's exile from the Holy Land.^[2]

 

The Psalmist completes his description of Israel's infidelity and exile with a prayer for redemption:

 

Tehillim (Psalms) 106:47 Save us HaShem, our God, and gather us from among the peoples, to thank Your Holy Name and to glory in Your praise!

 

This psalm concludes the fourth Book of Tehillim with the declaration:

 

Tehillim (Psalms) 106:48 blessed is HaShem, the God of Israel, from This World to the World to Come, and let the entire nation say, "Amen!" Praise God!^[3]

 

Perhaps our greatest praise is for our salvation, as David beseeches HaShem:

 

Tehillim (Psalms) 106:4 Remember me, HaShem, when Thou favourest Thy people; O think of me at Thy salvation;

 

Let’s explore the concept of salvation in greater detail in order to look at some little-known aspects. Let’s begin by asking a couple of questions:

 

Was Moses saved?

How was Moses saved?

 

These two questions should prompt us to think a bit about the mechanics of the salvation process. I think that most folks would agree that Moses was saved. We gather he was saved because of what we see from the writer to the Bereans (Hebrews):

 

Bereans (Hebrews) 11:24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; 25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 26 Esteeming the reproach of Messiah greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward. 27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. 28 Through faith he kept the Passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 29 By faith they passed through the Reed Sea as by dry land: which the Egyptians assaying to do were drowned.

 

The writer to the Bereans is emphasizing the faithfulness of Moses by showing his deeds. With the firm conviction that Moses was saved, we come to our second question: How was he saved? This is a bit of a difficult question for most Christians because they see salvation as something that depends on the work that Yeshua^[4] did some 1500 years after the death of Moses. However, the Nazarean Codicil is quite clear as to the mechanics of how Moses was saved:

 

Ephesians 2: 8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Messiah Yeshua unto good works, which God hath before ordained that we should walk in them.

 

Hakham Shaul (the Apostle Paul) writing to the Ephesians tells us that Moses was saved by grace through faith. This teaches us a very important lesson: Men are saved by grace through faith (faithfulness to HaShem’s Torah). From the first Adam to the last Adam, all are saved by grace through faith (faithfulness to HaShem’s Torah)!

 

When I was discussing the faith of Moses, I mentioned that his faith was manifested through his deeds. In fact, the whole chapter of faith, found in Bereans, emphasizes the deeds of those with faith. The Hebrew word for faith is emunah. This word does not teach us about a thought, rather it teaches us about actions. A more accurate translation for emunah would be “faithful obedience”. So, when we see the writer to the Bereans emphasizing the deeds of the great men of faith, we can see that these deeds show a pattern of faithful obedience.

 

Please remember that emunah, faithful obedience, requires actions and is not merely a thought process. Or, as Hakham Yaakov (James) said:

 

Yaakov (James) 2:17 Even so faith, if it hath not works, is dead, being alone.

 

Please remember that whenever you see the word faith, in the scriptures, you should always think “faithful obedience”.

 

Obedience

This leads us to another question: What are the deeds of faith? If we are to have faithful obedience, what do we obey?

 

There are two answers to this question, one for the Jew and one for the Gentile. For the Jew, the acts of faith consist of the 613^[5] commands of the Torah. For the Gentile, the acts of faith are the obedience to the Noachide laws.^[6]

 

Christians usually sees themselves as Gentiles, so I am going to start this answer by showing that the laws of Noach are reiterated in the Nazarean Codicil.

 

A question arose in the diaspora: Do the Gentiles need to be circumcised to be saved?^[7] The question was so contentious and so profound that Hakham Shaul decided to put this question to the Bet Din Gadol (the Sanhedrin). He addressed it to the Rosh Bet Din (the head of the court, the chief justice) who just happens to be the brother of Yeshua. His name is Yaakov. He is the writer of the book in the Nazarean Codicil which bears his name. The question is found in:

 

II Luqas (Acts) 15:5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.

 

The answer to this question is found in:

 

II Luqas (Acts) 15:19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day.

 

Thus, His Eminence, Hakham Yaakov ben Yosef, decrees that circumcision is a natural result of the conversion process that takes place after a time of learning. He further decrees that those who are turning to God should obey the Noachide laws as a beginning point for their walk.

 

Maimonides, in his epic work the Mishneh Torah, in the Laws of Kings 9:1, teaches us concerning the Laws of Noah:

 

"Six precepts were commanded to Adam:

 

1. The prohibition against worship of false gods.

2. The prohibition against cursing G-d.

3. The prohibition against murder.

4. The prohibition against forbidden sexual relations.

5. The prohibition against theft.

6. The command to establish laws and courts of justice.

 

To Noah, HaShem added the following:

 

7. The prohibition against eating the flesh from a living animal. Thus, there are seven Mitzvot" (Commandments)"

 

Again, quoting from the Law of Kings 8:10 he states: "Our teacher Moshe (Moses) was commanded by G-d to compel all the peoples of the earth to accept upon themselves the laws given to the descendants of Noah."

 

Again quoting: "This obligation, to teach all the peoples of the earth about the Laws of Noah, is incumbent upon every individual in every era. The Jews must serve as "a light to the nations"^[8] teaching them (the Gentiles) the seven Mitzvot (laws) and instructing them in proper behavior... Similarly, the Chatam Sofer^[9] writes that it is a mitzvah (commandment) to guide the Gentiles in the service of God."

 

Now that we understand that salvation depends on our faithful obedience to the commandments; I need to deal a bit with some common Christian concepts that will be confusing if we do not address them. We need to understand that the concept of eternal life is related to the concept of salvation. To understand this idea will require that we address a few concepts. The first concept that I need to address is:

 

Yeshua = Mashiach.

 

The Greek word “christos” (which is transliterated as Christ) is used to translate the Hebrew word Mashiach:

 

Matityahu (Matthew) 1:16 And Jacob begat Joseph the husband of Mary, of whom was born Yeshua, who is called Mashiach (Christ).

 

Matityahu (Matthew) 16:20 Then charged he his disciples that they should tell no man that he was Yeshua the Mashiach (Christ).

 

Now, most Christians understand this, nevertheless, the implications are profound. Mashiach means that His majesty was anointed as a King, as a Prophet, and as a Priest. Further, we can substitute the word Mashiach every time we encounter the word “Christ” or indeed even the word “Yeshua”:

 

Christ = Mashiach

Mashiach = Yeshua

 

Please remember to make this translation whenever you encounter the word Christ. In this way you will immediately gain understanding. The next concept that we need to understand is that:

 

Yeshua = Mashiach = Torah.

 

Yochanan (John) 1:1 alludes to this:

 

Yochanan (John) 1:1-3 In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made.

 

We understand that when someone is talking about the “Word of HaShem” that they are referring to the Torah. In this pasuk, Yochanan is clearly calling Yeshua “The Word” of HaShem, the Torah. Our Sages have taught us that HaShem used the Torah as the blueprint for creation. So, when Yochanan tells us that The Word created everything, then clearly Torah and Yeshua are the same entity. Let me spell this out: HaShem is The Speaker, Yeshua / Torah is The Word that HaShem spoke.

 

We see this same concept in:

 

Mishlei (Proverbs 3:13-19) Happy [is] the man [that] findeth wisdom, and the man [that] getteth understanding. For the merchandise of it [is] better than the merchandise of silver, and the gain thereof than fine gold. She [is] more precious than rubies: and all the things thou canst desire are not to be compared unto her. Length of days [is] in her right hand; [and] in her left-hand riches and honour. Her ways [are] ways of pleasantness, and all her paths [are] peace. She [is] a tree of life to them that lay hold upon her: and happy [is everyone] that retaineth her. HaShem by wisdom hath founded the earth; by understanding hath he established the heavens.

 

We know from the siddur that wisdom is synonymous with Torah. We read in the siddur a paraphrase of Mishlei 3: Torah is a tree of life to those who take hold of her …

 

We also know that “The Word” is synonymous with Torah. Therefore, we can understand that anytime we see Torah we can substitute Yeshua or Mashiach. This helps us to understand why Orthodox Jews build their entire lives around Torah:

 

Torah = Mashiach = Yeshua.

 

This also helps us to understand why many Christians are focused on Mashiach while Orthodox Jews have the same fervor towards the Torah.

 

Before the coming of Yochanan, only the salvation of Jews was understood. If the Gentile wanted to turn to HaShem he had to convert. There was no other way. In Yochanan we begin to see this mystery being revealed:

 

Luqas (Luke) 3:4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; 6 And all flesh shall see the salvation of God.

 

Thus, we see that ALL FLESH will see the salvation of HaShem. This salvation for the Gentiles is going to be revealed through the Jews. Further the salvation of the Jews depends on the salvation of the Gentiles. Until the Gentiles are saved, all the Jews cannot be saved. As we see in the Prophets, the Jews are to be a light to the nations, to the Gentiles:

 

Yeshayahu (Isaiah) 49:6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.

 

Yeshua reaffirmed this concept in:

 

Yochanan (John) 4:21 Yeshua saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews.

 

Now I have a question: From what we have learned about salvation, what does the following verse have to do with the Torah?

 

II Luqas (Acts) 4:10 Be it known unto you all, and to all the people of Israel, that by the name of Yeshua Mashiach of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone, which was set at nought of you builders, which is become the head of the corner. 12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

 

Do we have to accept Yeshua to be saved?

 

Now that we have these foundational concepts under our hat, let’s begin to understand eternal life and its relationship to salvation. To understand this idea, let’s begin with a question: What must I do to inherit eternal life?

 

The first answer to this question is found in:

 

Bereshit (Genesis) 3:20-24 Adam named his wife Eve, because she would become the mother of all the living. HaShem God made garments of skin for Adam and his wife and clothed them. And HaShem God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever." So HaShem God banished him from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

 

So, in Bereshit (Genesis), HaShem says that men would live forever if they eat from the tree of life. This is the first reference to eternal life, in the scriptures. Let’s look again to see if there are any other ways to have eternal life:

 

Devarim (Deuteronomy) 4:39-40 Acknowledge and take to heart this day that HaShem is God in heaven above and on the earth below. There is no other. Keep His decrees and commands, which I am giving you today, so that it may go well with you and your children after you and that you may live long in the land HaShem your God gives you for all time.

 

The above passage seems to be saying that you can live forever by keeping the commands and decrees of HaShem. Lest we have any doubt let’s try to confirm this from another passage:

 

Yehezekel (Ezekiel) 20:10-13 Therefore I led them out of Egypt and brought them into the desert. I gave them my decrees and made known to them my laws, for the man who obeys them will live by them. Also, I gave them my Sabbaths as a sign between us, so they would know that I HaShem made them holy. "'Yet the people of Israel rebelled against me in the desert. They did not follow my decrees but rejected my laws--although the man who obeys them will live by them^[10]--and they utterly desecrated my Sabbaths. So, I said I would pour out my wrath on them and destroy them in the desert.

 

Yehezekel (Ezekiel) never comes right out and calls it eternal life, but it is obvious that the way to live is through the commands of God. This life is different than what the wicked do when they walk and breathe. The wicked do not live like the righteous. The only difference must be in how long they live. Let’s look at one more passage to make this point clear:

 

Matityahu (Matthew) 19:15-17 When he had placed his hands on them, he went on from there. Now a man came up to Yeshua and asked, "Teacher, what good thing must I do to get eternal life?" "Why do you ask me about what is good?" Yeshua replied. "There is only One who is good. If you want to enter life, obey the commandments."

 

The second way to live forever is to obey the commands of HaShem. By obeying Torah, we inherit eternal life. Let’s look, now, at a third way to live forever:

 

Yochanan (John) 6:43-51 "Stop grumbling among yourselves," Yeshua answered. "No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. It is written in the Prophets: 'They will all be taught by God.' Everyone who listens to the Father and learns from him comes to me. No one has seen the Father except the one who is from God; only he has seen the Father. I tell you the truth, he who believes has everlasting life. I am the bread of life. Your forefathers ate the manna in the desert, yet they died. But here is the bread that comes down from heaven, which a man may eat and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world."

 

The next way to live forever is to eat of the Bread from Heaven. Yeshua is obviously The Bread from Heaven. The second way to live forever is to eat of this Living bread.

 

The third way to live forever involves believing in the Son of God. This third way is described, repeatedly, throughout the scriptures, in various ways. They all boil down to faithful obedience to Torah:

 

Yochanan (John) 3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

 

Yochanan (John) 4:14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

 

Yochanan (John) 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

 

Yochanan (John) 6:40 And this is the will of him that sent me, that everyone which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.

 

Let's summarize the methods, used by HaShem, and described in His scriptures, for obtaining eternal life:

 

1.          Eat from the Tree of Life.

2.          Obey the commands of HaShem.

3.          Believe in the Son of God – i.e. faithful obedience to Torah.

 

Yeshua = Torah = Tree of Life

 

These three ways to live forever are all clearly spelled out in the Bible, yet there is a problem. Let’s look at the problem:

 

Yochanan (John) 14:6 Yeshua answered, "I am the way and the truth and the life. No one comes to the Father except through me.

 

Messiah seems to be saying that there is ONLY ONE way to life and that is through Yeshua. Yet, we have already seen that there are clearly three ways to live forever. How do we resolve this? Mishlei (Proverbs) puts all three of these together:

 

Mishlei (Proverbs) 3:13-20 Blessed is the man who finds wisdom, the man who gains understanding, For she is more profitable than silver and yields better returns than gold. She is more precious than rubies; nothing you desire can compare with her. Long life is in her right hand; in her left hand are riches and honor. Her ways are pleasant ways, and all her paths are peace. She is a tree of life to those who embrace her; those who lay hold of her will be blessed. By wisdom HaShem laid the earth's foundations, by understanding he set the heavens in place; By his knowledge the deeps were divided, and the clouds let drop the dew.

 

The above passage is read, in the synagogue, when the Torah scroll is returned to the ark. When we say this, we agree that the ultimate wisdom is Torah. This passage shows that whoever created the world is Torah and is the Tree of life. So, the Tree of Life, the Torah, and Yeshua are all the same entity. Yeshua must be the Tree of Life. Yeshua must be the Torah. Yeshua is THE way and THE truth and THE life!^[11]

 

The scriptures often compare two different things, to a third thing. For example: Torah is light and Yeshua is light:

 

Mishlei (Proverbs) 6:23 For the commandment [is] a lamp; and the law (Torah) [is] light; and reproofs of instruction [are] the way of life:

 

Yochanan (John) 8:12 When Yeshua spoke again to the people, he said, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life."

 

This has profound implications for the believer today. It means that we must obey all of HaShem's commands in the Torah or we will, in effect, be discarding a part of Yeshua. It means that if we make a distinction between the laws of HaShem that we must obey and those that we don't have to obey, that we must somehow believe in part of Yeshua and not in all of Him. This does not work! Just as Yeshua is a single entity, so also is the Torah a single entity. We cannot divide the commands of God any more than we can divide the body of Messiah. We either obey all of the Torah or we have rejected Messiah.

 

Further evidence for this idea is demonstrated by the fact that the Sages divide the 613 commandments into 248 positive commands (corresponding to the 248 bodily organs) and 365 negative commands (corresponding to the 365 bodily sinews). After all, a wise individual understands that he must take care of his entire organism if he desires physical well-being. So too it borders on spiritual blindness to dramatize one mitzva while ignoring another. If Yeshua is the Living Torah, then these 613 mitzvot represent His body!

 

Thus, we conclude our examination of the concept of salvation by clearly stating that we are to be saved from this mortal life by our faithful obedience to the Torah and its commands. By being faithfully obedient we will obtain eternal life and thereby will we be saved.

 

It is also worthwhile to examine who saves us. Many Christians believe that Yeshua saves them. Unfortunately, there are no scriptures to support this perspective. In fact, there are scriptures that teach, emphatically, that HaShem saves us.

 

The book of Romans gives us a big clue when he quotes from the Prophets:

 

Romans 10:9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that HaShem hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed.

 

The author of Romans, in the above passage, is quoting the following verse from the Prophets:

 

Yeshayahu (Isaiah) 45:17 Israel is saved by HaShem, a salvation for all times; they will not be shamed or disgraced forever and ever.

 

It is also noteworthy to realize that the psalmist also declares this same message.

 

Tehillim (Psalms) 3:8 Salvation belongeth unto HaShem: thy blessing is upon thy people. Selah.

 

If one reads the scriptures carefully, one can see that HaShem saves using multiple messengers and multiple servants to accomplish our salvation. Thus did David, the author of our psalm, pray that HaShem should remember him, and by extension the whole of the Bne Israel:

 

Tehillim (Psalms) 106:4 Remember me, HaShem, when Thou favourest Thy people; O think of me at Thy salvation.

 

Ashlamatah: Ezekiel 25:14 - 26:1-6

 

 

Rashi’s Commentary on: Ezekiel 25:14- 26:1-6

 

14 by the hand of My people Israel. They will be My agents to wreak My vengeance.

 

15 Because the Philistines acted with vengeance. With hatred and with rigor, like a man who wreaks vengeance upon his enemy.

 

16 the Cherethites. [Heb. כְּרֵתִים,] a nation deserving of being cut off (Targum). But I say, because I saw elsewhere that Scripture calls the Philistines כְּרֵתִים (Zeph. 2:5): “Woe to the inhabitants of the seacoast, the nation of (כְּרֵתִים),” and it does not give any other nation this appellation, it appears to me that there is a region of Philistia called Chereth, and so I find in the Book of (I) Samuel (30:14), concerning the group that set fire to Ziklag: “We made a raid on the south of the Cherethites.”

 

the seacoast. [Heb. חוֹף הַיָם,] marche in Old French, frontier, borderland. They are Philistines, who live in the southwestern corner of the land of Israel on the Western (Mediterranean) Sea.

 

Ch 26

 

1 in the eleventh [year]. of Zedekiah.

 

2 Jerusalem. which was under siege.

 

Aha!. [Heb. הֶאָח,] an expression of a shout of joy.

 

The doors of the peoples have been broken. A city through which all the nations enter for commerce will now be broken, for the siege will not leave it until it is taken.

 

it has turned to me. From now on, the merchandise of the nations has turned on me.

 

I shall become full from the destroyed [city]. I shall become full from the destroyed city of Jerusalem.

 

and I shall remove. [Heb. וְסִחֵיתִי,] and I shall uproot, like (Prov. 15:25): “The Lord will uproot (יִסַח) the house of the haughty;” (Deut. 28:63); “and you will be uprooted (וְנִסַחְתֶם) from…”

 

a smooth rock. Since it was built on a rock in the midst of the sea, when it will be demolished and its earth will be uprooted into the sea, the rock will be left bare, and so did Jonathan render: a smooth, bare rock.

 

5 a place to spread out nets. On the rock the fishermen will spread out their fishing nets, to dry them.

 

 

Commentary on the Ashlamatah Ezekiel 25:14- 26:1-6

By: H.Ex. Adon Shlomoh Ben Abraham

 

In this twenty-fifth chapter, the nations surrounding Israel are told of the retribution they were to receive because of the way they had treated Israel. In context it speaks of the nations that existed at the time of the writing, but in reality, I suggest it speaks of nations that exist in the world at the end of the age when Hashem says it is time for the enemies of Israel to pay for their sin. Although Israel had brought destruction upon itself due to its sin against Hashem's will, the people who were its neighbors and the enemies of Israel were not blameless in how they reacted toward Israel.

 

These nations were motivated by their jealousy, greed, and hatred of Israel, and they were and are not trying to live their best life according to Hashem's will. Yes, they were tools in Hashem's hand to punish Israel, yet they, in turn, would be punished for their crimes against Israel. The Nations that surround Israel were to be punished for their thoughts, actions, and actual deeds against Israel, and along with the physical crimes committed. Three areas are listed that would bring retribution from the hand of God. (a) the desecration and destruction of the Temple. (b) that the land was laid waste, both the northern and the southern parts. (c) That all the Jews and children of Israel were in exile. [12] Both the physical crime and the thoughts against the temple are punishable offences. The physical action of laying waste to the land, and the mental thoughts and attitude that rejoiced at the destruction of the land. Thirdly, those who rejoiced at the calamities and destruction that came on Israel will reap their reward at the hand of Hashem. (Ezk. 25:3,6,8,12,15 & 26:2)

 

The Edomites were descended from Esau (Gen 36:43). They showed a special and specific unbrotherly spirit when Jerusalem fell: (Ps 137:7; Lam 4:21, 22; Obad vv. 11–16).^[13] Why? Let’s look back to (Ezek. 25:12-13), because Edom acted revengefully against the house of Judah and has grievously offended[14] in taking vengeance on them.[15] therefore, thus says the Lord God, I will stretch out my hand against Edom and cut off from it man and beast. And I will make it desolate; from Teman even to Dedan they shall fall by the sword.[16] As we read the many different passages, we see the same language used concerning Edom, Israel, and the other nations for their actions, regardless of whether those actions are against God or Israel, the people of God. When we read Obadiah verses 10-14, we see the coming judgement is because of the violence done against Israel. This judgment seems to be heightened for Edom because Israel (Jacob) is a brother to Edom. Therefore, the punishment will be most severe; nevertheless, the other nations will not get off scot-free. Obadiah 15 tells us, the day of the Lord is near upon all the nations. As you have done, it shall be done to you; your deeds shall return on your own head. For those religious people who think they have replaced Israel, and they are now the people of Hashem. I would suggest they watch their mouths and keep a close check on the attitudes that proceed from their hearts.

 

Edom’s “heart”—that is to say, here, its self-awareness and the bearings from which it lives—is characterized by זדון.[17] The root זוד means immoderate, exaggerated, hybristic behavior.[18] The noun זדון accordingly means a presumptuous, overwhelming opinion of oneself (Deut. 18:22) and the impudent disregard of other people (Deut. 17:12). Arrogance of this kind is attributed especially to the great power of Babylon (Jer. 50:29). By adopting the same arrogance, Edom is deceiving itself. Overwhelming pride is deceiving Edom.^[19] In Jeremiah 49:14-16, I heard a message from the Lord, and an envoy has been sent among the nations: Gather yourselves together and come against her and rise up for battle! For behold, I will make you small among the nations, despised among mankind. The horror you inspire has deceived you, and the pride of your heart, you who live in the clefts of the rock, who holds the height of the hill. Though you make your nest as high as the eagle’s, I will bring you down from there, declares the Lord. ^[20] Both the nations and the nation of Edom are spoken of here. Edom was a brother to Jacob; if brothers receive judgment for the way they treated their brother, surely the nations will receive a full measure for the way they have treated Israel. We are told the first commandment with promise is to honor one's father and mother. But maybe the first promise made was to the nations, although it was spoken to Abraham. “Those who bless you I will bless and those who curse you I will curse. (Gen 12:2-3).[21] From this promise made to Abraham, we can see how utterly destructive the tongue and attitude of the heart can be to one's life and destiny. Baseless hatred, regardless of who it is directed toward, is completely destructive.

 

And I will lay My vengeance upon Edom by the hand of My people Israel; and they shall do in Edom according to Mine anger and according to My fury; and they shall know my vengeance, saith the Lord GOD.^[22] Rashi tells us Israel will be the agents Hashem uses to take vengeance against Edom and Abarbanel suggest this speaks of the Messianic era as in (Obadiah 1:18). Several different nation groups are mentioned in this chapter and in v.15-17 we are told the neighbors of Israel will suffer for their baseless sin and hatred of Israel and Hashem will act to destroy this everlasting hatred they have engendered in their descendants. Although the text speaks of the Philistines and the area of the Cherethites, a family that is situated along the Mediterranean coast. (Zeph 2:5ff) These people are also mentioned as the people of the Canaanites that are to be removed from the land of Israel.

 

For the last two years we have seen the death and destruction that has emanated out of the coast cities of Israel and along with their brutal acts, their descendants and the descendants of Edom have taken to the streets to show the world the hatred they have for Israel. One might argue that these people who support the terrorist who fight against the nation of Israel are not the descendants of these people who existed thousands of years ago. Theologically it can be argued that those who exhibit the same characteristic hatred and arrogance against Israel shall one day suffer the same fate, the prophets of Israel spoke of this coming during the messianic age. The Rabbis discuss the time of the year the text speaks of as in Av, the time of the temple’s destruction. Rashi assumes it is Tishri[23] Malbim contends that since this chapter condemns the people of Tyre for rejoicing over Jerusalem and the temples’ destruction the prophecy was given after the event and must point to Elul or Tishri.[24] Tyre spoken of here is considered a descendant of Edom. The children of Ammon’s hatred was a hatred of both the people, the land and the God of the Israelites. (Ezk.25:3) On an even deeper level of hatred is Amalek. Hashem is to bring up many nations against you, as the sea brings up its waves. (v.3) Later in (26:7-14) Ezekiel speaks in more detail of the destruction to come on the enemies of Israel.

 

There was a natural enmity between Edomites, Esau’s descendants, and Israelites, Jacob’s descendants (v. 12). That enmity and hatred has been perpetuated in each successive generation. The Edomites would never forgive or forget what they had lost to Jacob (Gen 27:41–46). Like the Moabites and Ammonites, they were a warring (Gen 27:40), idolatrous (2 Chr 25:14, 20), proud (Jer 49:16–17), cruel (Amos 1:11–12), and vengeful (Ezek 25:12–14) people and we see their descendants marching and demonstrating that hatred in cities around the Western world, in Europe and American specifically. The descendants of Edom had consistently taken sides with the enemies of Israel and often aided them (2 Chr 20:10) and called for the destruction of Jerusalem (Ps 137:7).

 

How can we identify these nations that still today hate Israel, by looking at their actions in relation to Israel and carefully listening to their words. By paying attention to a person’s words and their actions we get a glimpse into the depths of their soul. When attacking a perceived enemy, it can be accomplished in both physical attacks and in the mental attitude of rejoicing and vilifying your enemy, even though you never actually did any physical harm to them. This type of behavior can be described as multifaceted, encompassing psychological and emotional elements directed at an opponent, even without direct physical contact and the psychological war along with the emotional rollercoaster ride it brings is one of the hardest battles a body will fight. A short list of the warfare taking place is as follows:

 

Verbal assault and intimidation

• This involves using words to threaten or intimidate an opponent, causing fear or distress.
• Examples include yelling, name-calling, making threats, and spreading rumors. 

 

Psychological manipulation

• This goes beyond verbal assault and aims to undermine an opponent's confidence, emotional well-being, or reputation.
• Examples include:
• Vilification and character attacks: Discrediting or attacking the opponent's character or personal traits, rather than their arguments or actions. This is also commonly known as an ad hominem attack.
• Propaganda and misinformation: Spreading false or exaggerated information to manipulate the opponent or those around them.
• Gaslighting: Attempting to make an opponent doubt their own sanity or perceptions.
• Emotional blackmail: Using threats or intimidation to control an opponent's behavior. 

 

Schadenfreude & Gloating

• This is the feeling of pleasure or self-satisfaction derived from seeing or learning about another person's misfortune or humiliation.
• This can occur even when the misfortune is not directly caused by the observer.
• While not a direct form of attack, experiencing and expressing schadenfreude can be a way of "rejoicing" in the perceived downfall of an adversary. 

• Similar to schadenfreude, gloating involves expressing or displaying triumphant and often malicious satisfaction over an opponent's misfortune.
• This can be a conscious act intended to further diminish the opponent's morale or confidence. 

 

It’s important to note, while these behaviors may not involve direct physical harm, they still have serious and lasting negative consequences for the individual on the receiving end. Torah speaks against and the Rabbis have expounded on the evils of Lashon HaRa in all its forms.[25] Although there are many aspects to speaking evil, what we have witnessed since October 7, 2023 goes to a much deeper level of evil and the prophets have said, Hashem will come to repay the enemies of Israel and bring vengeance down on their heads, “Measure for Measure”. May we live to see the righteousness of Hashem bestowed on this world and may we see the light of Mashiach spread forth from Mount Zion and Jerusalem to all the Nations.

 

Special Ashlamatah (Yeshayahu) Isaiah: 54:11 – 55:5

Shabbat # 3rd of Consolation/Strengthening

 

 

Rashi’s Commentary for: (Yeshayahu) Isaiah: 54:11 – 55:5

 

11 tempestuous one: whose heart storms with many troubles.

 

I will set with carbuncle: I pave your floor with carbuncle stones.

 

12 jasper: Heb. כַּדְכֹד, a kind of precious stone.

            

your windows: Jonathan renders: your woodwork, and Menahem associated it with (Dan. 7:10): “ministered to Him (יְשַׁמְּשׁוּנֵהּ).” (Menahem, apparently renders: your utensils, i.e., the vessels that serve you.) And some interpret it as an expression of a sun (שֶׁמֶשׁ), windows through which the sun shines, and they make opposite it a barrier of kinds of colored glass for beauty, and Midrash Psalms interprets שִׁמְשׁוֹתַיִ as well as שֶׁמֶשׁ וּמָגֵן (Ps. 84:12) as “the pinnacles of the wall.”

            

of carbuncle stones: Heb. אֶקְדָּח. Jonathan renders: of gomer stones. Gumrin is the Aramaic translation of גֶּחָלִים, coals. He interprets אֶקְדָּח as an expression similar to (supra 50:11) “who kindle (קֹדְחֵי) fire,” and they are a type of stones that burn like torches and that is the carbuncle (karbokle in O.F.), an expression of a coal. Others interpret it as an expression of a drill, i. e., huge stones of which the entire opening of the doorway is drilled, and the doorposts, the threshold, and the lintel are all hewn from the stone.

            

of precious stones: Desirable stones [from Jonathan].

 

14 go far away from oppression: [Although grammatically this is the imperative, here it is the future,] like (supra 52:2) “Shake yourself from the dust.” You will be far away from those who oppress you.

            

[go far away from oppression: You will stay far from oppressing other peoples in the manner the wicked do, that they accumulate money through robbery, but you will not need to rob, for you will not fear poverty or straits, or ruin, for it shall neither come nor shall it approach you. [Abarbanel]]

            

[With righteousness: that you will perform, you will be established with an everlasting redemption, and you will be far from people’s oppression for you will not fear; you will not even have terror or fear of them, and you will be far from ruin, for it will not come near you. [Ayalah Sheluchah]]

 

15 Behold, the one with whom I am not, shall fear: Heb. גּוֹר יָגוּר. Behold, he shall fear and dread evil decrees, he with whom I am not, i.e., Esau. ([Mss. read:] the wicked Esau and his ilk.)

            

whoever mobilizes against you: Heb. גָר. Whoever mobilizes against you for war. Alternatively, מִי גָר [means:] whoever contends with you (וְנִתְגָּרֶה). And our Rabbis explained it as referring to the proselytes (גֵּרִים) , [i.e.,] to say that we will not accept proselytes in Messianic times. And even according to the simple meaning of the verse it is possible to explain: whoever became sojourners with you in your poverty, shall dwell with you in your wealth. Comp. (Gen. 25:18) “In the presence of all his brethren he dwelt (נָפָל).”

 

16 Behold I: am He Who created a smith who devises a weapon, and I am He Who has created a destroyer that destroys it. That is, to say: I am He Who incited the enemy against you; I am He Who has prepared retribution for him.

            

and produces a weapon for his work: For necessity. He completes it according to all that is necessary.

 

17 Any weapon whetted against you: Any weapon that they will whet and sharpen for you, i.e., to battle with you.

            

whetted: Heb. יוּצַר, an expression similar to (Jos. 5:2) “sharp knives (חַרְבוֹת צֻרִים) ,” also (Ps. 89:44) “You have also turned the edge of his sword (צוּר חַרְבּוֹ).”

 

55:1 Ho! All who thirst: Heb. הוֹי. This word הוֹי is an expression of calling, inviting, and gathering, and there are many in Scripture, [e. g.,] (Zech. 2:10) “Ho! Ho! and flee from the north land.”

            

go to water: to Torah.

            

buy: Heb. שִׁבְרוּ. Comp. (Gen. 42:3) “To buy (לִשְׁבֹּר) corn,” buy.

            

wine and milk: Teaching better than wine and milk.

 

2 Why should you weigh out money: Why should you cause yourselves to weigh out money to your enemies without bread?

 

3 the dependable mercies of David: For I will repay David for his mercies.

 

4 a witness to nations: A prince and a superior over them, and one who will reprove and testify of their ways to their faces. ([Mss., however, read:] One who reproaches them for their ways to their faces.)

 

5 Behold, a nation you do not know you shall call: to your service, if you hearken to Me, to the name of the Lord that is called upon you.

 

Commentary on the Ashlamatah of (Yeshayahu) Isaiah 54:11-55:5

By: H.Ex. Adon Shlomoh Ben Abraham

 

This third sabbath of consolation brings us the theme: O afflicted one, storm-tossed and not comforted,^[26] This is connected to what we will read next week from Isaiah 51. Zion’s suffering and humiliation will soon be forgotten in the glorious and amazing future that is coming.

 

Zion is being addressed and the coming return of the Exiles, the beginning of a return we have witnessed for the last 75 years, since 1948. The prophet begins to paint a picture of a desolate City which is going to be built with a set of fair colors. Foundations with sapphires and Rubies, gates and walls with all kinds of precious stones and gems. And all your children shall be taught of the Lord, and great will be their peace.v.13 They will become disciples of Hashem. As stated in Isaiah 50:4-5. Then the Lord has given me the tongue of them that are taught that I shall know how to sustain with words for the weary. She wakes morning by morning. He wakes my ear to hear. The Lord has opened my ear. And I was not rebellious. In righteousness you shall be established. (Luke 1:6)

 

An interesting comment on v.15. They who assemble against you. An alternative reading is that they will assemble with you. Those nations that have previously been without me and far from me, but who now assembles to be with me/you? They shall fall[27] and come to you and share in your lot, finding their inner peace with you.[28] whoever mobilizes against you: Heb. גָר. Whoever mobilizes against you for war. Alternatively, מִי גָר [means:] whoever contends with you (וְנִתְגָּרֶה). And our Rabbis explained it as referring to the proselytes (גֵּרִים), [i.e.,] to say that we will not accept proselytes in Messianic times. And even according to the simple meaning of the verse, it is possible to explain that whoever becomes a sojourner with you in your poverty shall dwell with you in your wealth. Comp. (Gen. 25:18) “In the presence of all his brethren he dwelt (נָפָל).” [29]

 

In sync with the rebuilding of Jerusalem, there shall be a spiritual renewal among Jerusalem’s inhabitants, as in Isa 59:21: “And this shall be My covenant with them, said the Lord: My spirit that is upon you, and the words that I have placed in your mouth, shall not be absent from your mouth, nor from the mouth of your children, nor from the mouth of your children’s children—said the Lord—from now on, for all time.” Verse 13 begins and ends with the word בניך, forming a literary inclusio.^[30] Compare this observation regarding the double entendre with b. Ber. 64a: “Rabbi Eleazar said in the name of Rabbi Ḥanina: ‘The disciples of the sages proliferate peace in the world’, as it is said: [and this verse is cited here]. Do not read, your children (בניך),’ but ‘your builders (בוניך).’ ^[31] How many times have we heard people say that since they turned from other religious systems and toward Israel and the study of Torah, they find an inner peace that they never found in other religions or other spiritual belief systems? When we looked at the previous verse of Isaiah 59:21, we see Hashem's spirit and words have been given to Israel, and not only once but for all time. Sure, there is always the disobedient, but just as in Elijah's day, God always has 7,000 that are faithful and obedient servants. Israel is the ‘nation-prophet’ as in Isaiah 51:15-16.

 

The nation of Israel can only be built upon the foundation of good and right conduct. God tells us in v.16 that he created the smith who blows upon the coals and brings forth the weapon. God is the very creator of both the instrument and the destruction it brings forth, and along with the man who created it and who uses it. Neither the instrument nor the man can act against God's will. When man allows his emotions to overrule him, then the very forces created by God, to be used by man to help elevate us, are turned against us. It is within man's power to control these forces. All creation is truly for man's good, and it is only man who can transform them from good into evil or from evil back into good. Hashem tells us to never fear for our safety nor our prosperity. Discovering that no weapon formed against thee shall prosper brings peace to us in this world of chaos.[32] In Galatians chapter 5, Paul spoke of the natural outcome of following after the Messiah, and the things of God. The things that will follow if you study Torah and lead a life of obedience to the commandments and ordinances of Hashem, he refers to as the fruit of the spirit, and those things that follow a life lived in opposition to Hashem's commands are called the works of the flesh.

 

Me’am Lo’ez tells us that after the turmoil of the pre messianic times, mankind will thirst for God. They will thirst for His word (Torah). As one thirsts for water and hunger as one hungers for food. Then God's Word will quench and satiate them. God says, if you incline your ears and you prepare your hearts to receive, then you shall receive. In This World, we're on a continuing journey toward God. Have any of us arrived? I would think not! However, I do believe we must be in a continual process of moving forward in our walk with Hashem. The sacrifice God wants of us is to sacrifice our lives, our wills, and egos to his service. Every man is a servant of God, and the only difference is whether we are an honorable servant in submission to the Father's will or a rebellious servant, in desperate need of correction and repentance. As we learn in 1 Sam 2:35, Hashem wants a faithful and enduring servant who does his will and his purpose.

 

We are admonished at the end of our reading that everyone says: Ho! All who thirst: Heb. הוֹי. This word הוֹי is an expression of calling, inviting, and gathering, and there are many in Scripture (Zech,2:10) “Ho! Ho! and flee from the north land.”[33] Any that thirsts come for the water of the Torah. You have no money, come buy. Come buy wine and milk, without money, without price. Those who thirst for the word of God (55:1-4). This is contrasted with worldly pursuits that you would spend your money on. Those worldly pursuits, your labor, just cannot satisfy your soul. It doesn't add anything to your Spiritual life, and your labors give no spiritual satisfaction. How do you come and buy with no money? I believe the answer lies in trading your labor and work in the Torah and word of God; spending hours laboring in the Torah brings the food that feeds one’s soul. God says, if you will hearken diligently unto me and eat. That is good, and let your soul delight itself in fatness. Incline your ear and come to me. The soul is the Hebrew word nephesh. It's the root of our desires and our appetites. Hashem knows we each must labor to supply our needs and to live, but our main focus and the way our tree should lean is toward God. As has been pointed out by many different people down through time, each of us can live our lives, chasing material things or spiritual things. Ho! All who thirst!

 

God says, I will make an everlasting covenant with you. The enduring loyalty was promised to David. Just as King David was a witness in his days to the nations that God accepts all those who repent. So, our message should be as a witness to all the nations that repent. For I have given him for a witness to the peoples. A Prince and a commander of the peoples. And now you shall call a nation that thou knowest not. The Rabbis have discussed whether this section deals just with Judah and Israel, or does it include all the nations that recognize the God of Israel? Ibn Ezra says it does include all the peoples. The enduring loyalty promised to David: In 2 Sam. 7:8–16 and Ps. 89:4, 20–37, God promised David that his descendants would rule Israel forever as an enduring royal dynasty. Here, Isaiah extends that promise to the nation, and Israel’s royal status yields benefit for all humanity, who come to recognize, because of her (Israel's)redemption, the one true God. This same theme and idea are picked up and preached on at the Feast of Pentecost (Shavuot) in Acts 2.

 

On our last verse. You shall call a nation you did not know. A nation which shall not (did not) run to you. For the sake of Hashem, your God. The Holy One of Israel. And this translation is interpreted as being of /speaking to the Jewish people. We'll go and call the nations to serve God, and the nations on their part will come running to do so out of a newfound awareness of God. Which will be outside of that religious system they were in. But these have not yet completed the journey to where they're going, as seen today. The nations are searching, and God is leading because the nations have begun to move, not everyone in a nation, but those that God has called will hear his voice. So, how fast will their journey be as compared to ours, who have been searching for Hashem for almost a lifetime? That answer, we don't know, but we rest assured that Hashem will gather all his sheep.

 

But imagine where they could be in three to five years? We know how far we've come in the last 30 to 40 years. The Pioneers, who have gone before, those who move slowly through the wilderness, checking out the way marks our fathers have set up, clearing a highway through the forest, leveling the rough places, and removing the pitfalls. But the next group, which comes behind us, seems to be moving a little faster, and the group after them will move even faster as they make their way to Zion. Redemption is coming, and Zion will be restored. Judah (Jews), the teacher has begun to teach the nations.[34] Isaiah tells us the nations will flow to Zion, 2:1-3, and Moshiach will cause the knowledge of Hashem to fill the earth as the water covers the sea 11:1-9. In Psalms we learned Tehillim (Psalms) 77:18 The voice of thy Hakhamim was in the heaven: the Hakhamim lightened the world: the earth trembled and shook. Shemot (Ex 19:16).[35] In Exodus 19, Thunder … lightning … dense cloud …: The arrival of God (v. 18) is heralded by these awesome forces of nature serving like a king’s outrunners (2 Sam. 15:1; 1 Kings 1:5) and by a loud blast of the horn. See also 1 Kings 19:11–13; Hab. 3:3–5; Ps. 18:8–16; 68:9–10…. In (v.18): The Lord had come down upon it in fire, like the smoke of a kiln, (Gen. 19:28). As Moses spoke, God answered him: The Hebrew verbs indicate that Moses kept speaking and God kept answering; what the people overheard was a dialogue. Its contents are not specified (it cannot be the dialogue of vv. 20–24 since Moses conveyed its contents to the people [v. 25], and it cannot be the Decalogue since that is a monologue; in the present context, in thunder, in a thunderous voice; Ps. 18:14; 29:3–9; Job 40:9. 21–24:^[36] What did Moses hear Hashem say? When Hashem reveals himself in the future redemption, what do you think he will say and will it inspire the fear of God in people as it did in Moses’ day?

 

Special Ashlamatah for Shabbat Mevarchim

Rashi & Targum Pseudo Jonathan for: Shmuel alef (I Samuel) 20:18-42

 

Rashi’s Commentary for: Shmuel alef (I Samuel) 20:18-42

 

18 Tomorrow is the new moon: and it is the custom of all those who eat at the king’s table to come on the festive day to the table.

 

and you will be remembered: My father will remember you, and ask where you are.

 

for your seat will be vacant: for your seat in which you sit, will be vacant, and so did Jonathan render: and you will be sought, for your seat will be vacant.

 

and you will be remembered: [ונפקדת is] an expression of remembering.

 

will be vacant: [יפקד is] an expression of lacking.

 

19 And for three days you shall hide very well: And you shall triple the days, and then you shall descend very much, i.e., when the third day arrives, you shall descend into a secret place, and hide very well, for then they will seek you. And you shall come to this secret place, wherein you are hiding today, which is a workday. And so did Jonathan render: on the weekday, for he hid on that day, as it is stated: (infra v. 24) “And David hid in the field;” immediately, “and it was the new moon” on the morrow.

 

the travelers’ stone: (Heb. ‘even-ha azel,’ lit., the going stone, i.e.) a stone which was a sign (a landmark) for travelers.

 

Ha-azel: those who go on the road. And so did Jonathan render: even atha, the stone which was a sign.

 

20 to the side, I shall shoot: This is not a ‘mappiq-heh’ (aspirate ‘heh’).צדה is to be interpreted like לצד, to a side, for every word which requires a ‘lamed’ as a prefix, the Scripture gives a ‘he’ as a suffix. (Jeb. 13b) At the side of that stone, I shall shoot arrows to a mark, so that the youth will not understand, and this sign shall be for you to divine whether you must flee.

 

21 And behold, I shall send, etc.: And it is customary for one who seeks an arrow which has been shot, to go to the place where he sees the arrow flying, but he cannot ascertain exactly. Sometimes he searches for it, and the arrow is beyond him, and sometimes he goes beyond the arrow and searches for it, and you shall have this sign.

 

If I say to the youth… take it and come: you yourself emerge from your hiding place, and take it, and come to me, for you have not to fear, for it is well with you. The Holy One Blessed be He, desires that you be here, and even if I have heard evil from Father.

 

22 But, if I say thus… Go! For the Lord has sent you away: The Holy One Blessed be He tells you to flee and escape.

 

23 And concerning the matter which we have spoken: the covenant which we made together.

 

behold, the Lord is between me and you: as Witness concerning that matter.

 

25 the seat by the wall: at the head of the couch beside the wall.

 

and Jonathan arose: He got up from his place, since it is not proper for a son to recline beside his father. Since their custom was to eat reclining on couches and David would recline between Jonathan and Saul, now that David did not come, Jonathan did not recline until Abner sat down beside Saul, and afterwards, Jonathan sat beside Abner. And if you say that he did not sit at all, the Scripture states: (infra v. 34) “And Jonathan arose from the table,” implying that he had been sitting.

 

26 It is an incident: He has experienced a seminal emission.

 

he is not clean: and he has not yet immersed himself, for had he immersed himself for the uncleanness of his emission, he would not have to wait until sunset in order to eat ordinary food.

 

for he is not clean: This clause gives the reason for the matter; i.e., since he is not clean, he, therefore, did not come, lest he contaminate the feast.

 

27 on the morrow of the new moon: on the morrow of the renewal of the moon.

 

the second: on the second day of the month.

 

29 and he, my brother, commanded me: The eldest of the house, commanded me that I be there. And he is my brother Eliab.

 

let me slip away: ‘Escamoter’ in French. I shall go away for one day and come back.

 

30 a straying woman, deserving of punishment: (בן נעות המרדות) An expression of straying and wandering, נע ונד, a gadding woman. Just as you say זעוה from זע, and the ‘tav’ is for the construct state, for it is connected to the word המרדות.

 

deserving of punishment: (Heb. המרדות), who deserves to be chastised and disciplined. Another explanation is as follows: When the men of Benjamin grabbed the girls of Shiloh, who came out to dance in the vineyards (Jud. 21:21), Saul was bashful, and did not want to grab [a girl], until she came herself, behaving insolently, and pursued him.

 

straying woman: because of the vineyards. And that is a winepress, like (the Talmudical passage): Purge the winepress (which was used for forbidden wine) (Ab. Zarah 74b); His winepresses will drip with wine (Targum Onkelos, Gen. 40:12) …. (The last three words of Rashi are incomprehensible, and are probably erroneous. The correct version is unknown to us.)

 

34 he was grieved (lit.) to David: concerning David.

 

for his father had put him to shame: concerning David.

 

35 at David’s appointed time: at the time which David had set for him.

 

36 to cause it to go beyond him.: The arrow went beyond the boy.

 

41 from a place toward the south: (lit., from by the south. Jonathan renders:) from the side of the travelers’ (or sign) stone which was toward the south.

 

until David exceeded: He cried more.

 

42 Go in peace: And the oath which we have sworn, may the Lord be witness thereon forever.

 

 

Verbal Tallies and Connections

Bamidbar (Numbers) 31:1-24, Tehillim (Psalms): 106:1-5, Yehezchel (Ezekiel) 25:14- 26:6

By: Hakham Dr. Hillel ben David

 

The verbal tally that connects Bamidbar (Numbers) 31:2 and Yechezkel (Ezekiel) 25:14 is the root נ-ק-ם (nakam), meaning "to take vengeance" or "vengeance."

 

In Bamidbar (Numbers) 31:2, the root appears as a verb, נְקֹם, and a noun, נִקְמַת. In Ezekiel 25:14, the root appears as a noun, נְקָמָתִי.

 

Here are the verses with the Hebrew tallies and all other root words.

 

Bamidbar 31:2 "Avenge נ-ק-ם the children of Israel of the Midianites; afterward shalt thou be gathered unto thy people."

 

Yehezchel (Ezekiel) 25:14 "And I will give My vengeance נ-ק-ם upon Edom by the hand of My people Israel; and they shall do in Edom according to My anger and according to My fury; and they shall know My vengeance נ-ק-ם, saith the Lord GOD."

 

* * *

 

The thematic connections between Bamidbar 31:1-24 and Tehillim (Psalms) 106:1-5 are centered on divine justice, ritual purity, and the acclamation of God’s mighty deeds. While the two passages appear different in tone—one a narrative of brutal warfare and the other a hymn of praise—they are deeply connected by their underlying theological message.

 

Divine Justice and Vengeance

Bamidbar 31:1-24 details an act of divinely commanded vengeance against the Midianites. This war is not a simple military conflict but a manifestation of God’s righteous judgment against a people who led Israel to sin. In this context, God's vengeance is presented as a just and necessary act.

 

Tehillim 106, a historical psalm, opens with a call to "Praise HaShem, for He is good; His mercy endures forever." The psalm then proceeds to recount Israel’s history of rebellion and God’s consequent judgments and redemptions. The "mighty deeds" the psalmist asks to be acclaimed in verse 2 include these acts of justice and vengeance.

 

Spiritual and Ritual Purity

Bamidbar 31 concludes with detailed instructions for the purification of both the people and the spoils of war. This extensive ritual demonstrates the crucial importance of a return to a state of spiritual and ritual cleanliness after engaging with sin and death.

 

Tehillim 106:3 proclaims, "Happy are they who maintain justice, who do what is right all the time." The happiness and blessedness the psalmist desires are a direct result of living a life of righteousness and purity, which is what the purification rituals in Bamidbar were designed to restore.

 

Praise for HaShem's Mighty Deeds

Ultimately, both passages are concerned with the glory of HaShem. In Bamidbar, the victory and the vengeance are attributed to God, and the spoils are consecrated to Him. The entire narrative, no matter how harsh, is framed as an act of God's power. Tehillim 106 opens with a direct call to "acclaim His mighty deeds," which would include the victory over the Midianites and all other acts of divine justice throughout Israel's history.

 

* * *

 

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

 

The eschatological message of Yehezkel (Ezekiel) 25:14-26:6, according to Jewish sources, is that divine justice and vengeance are necessary precursors to the ultimate redemption of Israel in the end of days. These passages are not merely historical prophecies about ancient nations; they are understood as allegorical prophecies about the final judgment of the nations that have persecuted Israel throughout its long exile.

 

Edom as a Symbol of Final Judgment

 

In Jewish eschatology, Edom is consistently interpreted as the symbolic name for the last great enemy of Israel, a reference to the Roman Empire and, by extension, the nations that succeeded it. The prophecy in Yehezkel 25:14, where God declares, "I will take My vengeance upon Edom by the hand of My people Israel," is a powerful statement of eschatological justice.

 

The Jewish message here is twofold:

1. Divine Vengeance is Guaranteed: The suffering of Israel in exile, at the hands of nations represented by Edom, will not go unanswered. God will ultimately settle the cosmic debt.
2. Israel's Role in Redemption: The prophecy states that this vengeance will be carried out "by the hand of My people Israel." This is a profound eschatological message that, in the final redemption, Israel will play an active role in the restoration of divine justice.

 

Tyre as a Symbol of Worldly Power

The prophecy against Tyre in Yehezkel 26 is equally significant. Tyre, a wealthy and powerful maritime city, is seen as a symbol of the arrogance of worldly power, fleeting wealth, and human pride. The prophecy of its complete and utter destruction—that it will become "a bare rock, a place for the spreading of nets" (Yehezkel 26:5)—is an eschatological message about the impermanence of all worldly empires.

 

The combined message of these two prophecies is that in the end of days, God will not only settle accounts with the specific nations that have oppressed Israel (represented by Edom) but will also humble all forms of human arrogance and pride (represented by Tyre). These acts of divine justice and destruction are understood as the necessary clearing of the cosmic stage for the final and everlasting redemption of Israel and the ultimate establishment of God's reign on earth.

 

 

Nazarean Talmud

Sidra of Bamidbar (Numbers) 31:1-24

“N’qom Niq’mat” “Take Full”

By: Hakham Dr. Eliyahu ben Abraham

 

School of Hakham Shaul’s Tosefta Luqas (LK)

School of Hakham Tsefet’s Peshat Mordechai (Mk)

And behold, a certain halakhic expert (lawyer) stood up to test[37] him, saying, “Rabbi, what must I do so that I will merit life in the Olam HaBa?” And he said to him, “What is written in the Torah? What’s your interpretation[38]?” And he answered and said, “You will love the LORD your God from all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself.” And he said to him, “You have answered correctly. Do this and you will live.”   But he, wanting to justify himself, said to Yeshua, “And who is my neighbor?” And Yeshua replied and said, “A certain man was going down from Yerushalayim (Jerusalem) to Yericho  (Jericho), and fell into the hands of robbers, who both stripped him and beat him. After inflicting blows on him, they went away, leaving him half dead. Now, by coincidence, a certain priest was going down that road, and when he saw him, he passed by on the opposite side. And in the same way, also a Levite, when he came down to the place and saw him, passed by on the opposite side. But a certain man of Shomron (Samaritan) who was traveling came up to him and, when he saw him, had compassion. And he came up and bandaged his wounds, pouring on olive oil and wine, and he put him on his animal and brought him to an inn and took care of him. And on the next day, he took out two denarii and gave them to the innkeeper, and said, “Take care of him, and whatever you spend in addition, I will repay to you when I return. Which of these three do you suppose became a neighbor of the man who fell among the robbers?” So he said, “The one who showed chesed to him.” And Yeshua said to him, “You go and do likewise.”

And one of the Soferim of the Pharisees approached him (Yeshua), hearing them (Yeshua and his talmidim) studying (Heb. Drash), knowing (seeing) that he (Yeshua) taught them well with Hokhmah, asked him, Which is the chief (Heb. Rosh) mitzvah of all? And Yeshua answered him, The chief (Heb. Rosh) mitzvah of all is: “Hear, Israel. The LORD our God is one LORD, And you will love the LORD, your God, with all your heart and with all your soul, and with all your means.” (Deut. 6:4, 5) This is the chief (Heb. Rosh) mitzvah. And the second is like this, “You will neither take revenge from nor bear a grudge against the members of your people; you will love your neighbor as yourself. I am the LORD.” (Lev. 19:18 ) There is no other mitzvah greater than these two. And the Sofer said to him, You are right, Rabbi (Hakham). In truth, you have said, “that God is one,” Deut. 6:4, 5 and “You have been shown, in order to know that the LORD He is God; and there is none else besides Him.” (Deut. 4:35) “And you will love the LORD, your God, with all your heart and with all your soul, and with all your means.” (Deut. 6:4, 5) “You will neither take revenge from nor bear a grudge against the members of your people; you will love your neighbor as yourself. I am the LORD.” (Lev. 19:18)” as Hosea said, “For I desire loving-kindness, and not sacrifices, and knowledge of God more than burnt offerings.” (Hos. 6:6) And seeing that he (the Sofer) answered wisely because he was a Hakham, Yeshua said to him, You are not far from but near to (part of)[39] the dynamic governance of God. And no one was bold enough to question him anymore.

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

The Methodology of Moshe

The Torah of Moshe presents a concrete and foundational methodology. In Bamidbar 31, the law for the purification of the spoils is a direct and explicit divine command. Halakhah is transmitted from G-d to Moshe and then applied to the physical world without ambiguity. The purpose is to enact holiness tangibly, making objects from a profane context sacred before they can enter the community of the B’nei Yisrael. The methodology is about the external application of divine will, where the law is an explicit, step-by-step instruction for making the mundane holy.

 

The Methodology of Yeshua

The Torah of Yeshua presents a synthesized and spiritual methodology. In Mark 12, the approach is not about transmitting a new, specific law but about revealing the internal essence of existing laws. Yeshua takes two distinct commandments and shows they are a single, unified principle. This methodology shows that all external acts of Halakhah are ultimately governed by the core principles of loving G-d and loving one’s neighbor. The true purpose of a mitzvah is not merely the act itself, but the spiritual reality it represents. This approach highlights the Hakhmah required to see beyond the letter of the law to its unifying spirit.

 

The Synthesis of Methodologies

These two methodologies are not contradictory but form a complete picture of Halakhah. The method of Moshe provides the essential structure and form of divine law, the “body” of the mitzvah. The process of Yeshua offers the spirit and purpose, the “soul” of the mitzvah. The first ensures that the sacred is made manifest in the physical world, while the second ensures that the holy is understood and embodied in the spiritual heart. A complete understanding of Halakhah requires both methodologies: the rigorous application of divine law and the profound comprehension of its unifying, spiritual essence. One without the other is incomplete.

 

And one of the Soferim of the Pharisees approached him (Yeshua)

 

Hakham Tsefet’s pericope masterfully weaves its way through the Torah with great alacrity and genius. What we find amazing and appalling is the excellent amount of defunct scholarship, which has not yet learned to apply hermeneutics to text for commentary or translation.

 

A Scribe, apparently without the usual prejudices of his class, and impressed by his answer to the Sadducees, approaches Jesus with an honest question as to the first of the commandments of the Law.^[40]

 

Gould’s prejudice reeks of anti-Semitic manure. Not only does Gould not apply any hermeneutics to the text, but he also allows anti-Semitic prejudice to permeate his comments here. While opinions are opinions, the depth of anti-Semitic prejudice, which pervades these commentaries, is intolerable.

 

What Gould fails to comprehend is that Yeshua and the “Sofer” (Scribe) are most likely from the same school of thought, i.e., the School of Hillel. While the Sofer can be from the School of Shammai, it is most improbable. Here, we base our thoughts on the fact that the “Golden rule” and logic of the Shema’s position within the Mishnah give preeminence to the School of Hillel.^[41]

 

b. Shab. 31a On another occasion it happened that a certain heathen came before Shammai and said to him, Make me a proselyte, on condition that you teach me the whole Torah while I stand on one foot. Thereupon he repulsed him with the builder’s cubit, which was in his hand.^[42] When he went before Hillel, he said to him, “What is hateful to you, do not to your neighbour: ^[43] that is the whole Torah, while the rest is the commentary thereof; go and learn it.”

 

While it is possible to have derived a different conclusion, we can surmise that the “Sofer” is from the School of Hillel. Yeshua’s logic is married to the logic of the School of Hillel. Because the “Sofer” and Yeshua harmonize in thought and halakha, we have derived that the Sofer is one of the P’rushim and that he is most likely from the School of Hillel, as is Yeshua. We will further this idea later on in the interpretation.

 

Hearing and the Shema

Hearing them (Yeshua and his talmidim) studying (Heb. Drash), “akousas autōn suzētountōn” συζητέω (and συνζητέω) impf. συνεζήτουν; (1) inquire together, discuss, question (MK 9.10); (2) in a negative sense dispute, debate, argue with (AC 6.9)^[44]

 

“a discussion in the course of which disputants persistently advocate/sponsor a particular point of view, dispute, or discussion.” ^[45]

 

Timothy & Barbara Freiburg note that the same word is used in Mark 9:10.

 

Mark 9:10-11 And they kept (guarded and held) his saying to themselves, and they discussed (drash) with one another the rising from the dead would mean. And they inquired (drash) of Him, saying, Why do the scribes (most likely the, “scribes of the Prushim)^[46] say it is necessary for Eliyahu come first? 

 

Consequently, the most logical Hebrew parallel for these words as used in this context is “Drash.”

 

However, we can derive deeper insights from this pericope. The pericope gives the distinct pleasure of seeing the teaching technique of Yeshua. We have translated the Greek phrase “akousas autōn suzētountōn” as “hearing them (Yeshua and his talmidim) studying (drash).” It is clear from the Greek Lexical information that “suzētountōn” demonstrates a Socratic teaching style. In other words, Yeshua used the Socratic method of questioning the talmidim as his teaching style. This teaching style is engaging rather than perorating. By engaging the minds of his talmidim, Yeshua could teach them to think and drash for themselves. This line of reasoning and teaching would have required Yeshua to prepare questions that force his talmidim to reach deeply into their mind for answers based on prior teachings. The cited passage demonstrates that Yeshua must have consistently used the Socratic method of teaching. The talmidim question, “Why do the scribes (most likely the ‘scribes of the P’rushim) say Eliyahu must come first”? Therefore, this also implies that Yeshua promoted learning the teachings of the Soferim. However, this would mean the writings and teachings of the Soferim (of the P’rushim) were in harmony with Yeshua on a much grander scale than previously understood. What this reveals is that Yeshua must have used this system regularly as a teaching method. “And they inquired (drash) of Him” is not a simple question with a simple answer. The drash is that of exchange and deliberation.

 

Of course, this all begs a question. What was Yeshua teaching his talmidim when the Sofer became so intrigued? While the use of conjecture is required to elaborate on such a question, we may be able to put together the partial pieces of what Yeshua was teaching.

 

Materials associated with this pericope^[47] dealt with the inability to discern, know and interpret the scriptures correctly. Therefore, we would conclude that Yeshua was potentially teaching “Corral Hermeneutics” (the end is in the beginning and the beginning is in the end) or something in line with the “dynamic power of G-d.” By saying that Yeshua could have been teaching along the lines of the dynamic power of G-d, we are purporting that Yeshua was teaching the positive mitzvoth as acts of building the world. The mitzvah sits well with the fourth pericope of Mark that we have cited so many times.^[48] That pericope deals with the governance of G-d as established in the future through the rabbinical system. This concept fits well with the present pericope as well. To be more succinct, it would appear that Yeshua was teaching the Dynamic (positive) mitzvoth. Therefore, it would naturally have caused the Sofer, on overhearing the teaching of Hokhmah, to put forward his question.

 

Seeing or knowing

“Eidōs”- knowing (seeing) that he (Yeshua) taught them well with Hokhmah

 

We can only begin to imagine what it must have been like to listen to the lectures and discourse of Yeshua. Here we see (know, understand) that he taught with wisdom. Mordechai has repeatedly taught us that Yeshua taught with wisdom and authority. We have seen in the past how Yeshua demonstrated that the Tz’dukim failed in their logic because they could not “see,” perceive, or understand at a prophetic level. Here, the Sofer can “Ra’ah” “see” through prophetic eyes. This statement is overwhelmingly crucial as it offers a bridge to the So’od level of hermeneutics.

 

The Greek-English Lexicon of the New Testament and Other Early Christian Literature, Third Edition, (BDAG) defines εἰδὼς as… “to be intimately acquainted with or stand in a close relation to, know”

 

Therefore, we should read…

 

KNOWING [being intimately acquainted with and standing in close relation to, knowing”] (SEEING) THAT HE (YESHUA) TAUGHT THEM WELL [WITH HOKHMAH]

 

The Sofer was intimately acquainted with the teachings of Yeshua? If so, how could this be? The six entries of “oida” in the Greek-English Lexicon of the New Testament and Other Early Christian Literature, Third Edition (BDAG) further our understanding of what the Sofer “saw.”

 

1.                 to have information about, know

2.                 to be intimately acquainted with or stand in a close relation to, know

3.                 to know/understand how, can, be able

4.                 to grasp the meaning of something, understand, recognize, come to know, experience

5.                 to remember, recollect, recall, be aware of

6.                 to acknowledge merit, respect, honor

 

Each entry could bear a great deal of commentary. The key point here is that Yeshua and the Sofer agreed concerning what Yeshua taught. Here again, we would postulate that Yeshua and the Sofer belonged to the same Pharisaic School of Hillel. Herein, this explains all the possible entries noted above concerning the Sofer’s “knowing” (seeing).

 

Sabin translates this εἷς τῶν γραμματέων (eis tōn grammateōn) to mean “some of the Scribes.” The Greek word eis, therefore, can be translated as “some.” Strong’s exhaustive concordance cites six times that the phrase eis  translates as “some.” Though the primary meaning of eis, is “one,” the possibility of Sabin’s translation is intriguing. The best possible explanation would be that “some of the Soferim” approached Yeshua. Upon hearing (knowing) that Yeshua taught with Hokhmah, “one” of the Soferim that had gathered, ventured the question concerning the mitzvoth. Therefore, rather than having “one Sofer” who agreed with Yeshua, we would have several Soferim in agreement with Yeshua. They could also possibly be from the School of Hillel. Suppose there is any plausibility to the thought that the Soferim were in agreement with Yeshua and from the School of Hillel. In that case, we must re-interpret Yeshua’s interaction with the Soferim and P’rushim. Here, we might also postulate that the Soferim were a part of the audience taught along with his talmidim. From this, the Soferim knew that Yeshua taught with Hakhmah.

 

Shema as a Mitzvah

The chief (Heb. Rosh) mitzvah of all is: “Hear, Israel. The LORD our God is one LORD,

 

A superficial look at our pericope causes one to ask another question. What mitzvah is Yeshua talking about? The only reason we present this question is that some parties do not have a clue which Mitzvah Yeshua could be discussing with the Sofer of our pericope.

 

The Tetragrammaton is rooted in the idea that HaShem is the self-existent ONE. HaShem is the only self-existent ONE. No other creature, person, or thing is self-existent. HaShem alone is the cause and reason for all things. He is the ONE who produced all existence without partnership or equal.^[49]

 

This mitzvah is a positive (dynamic) mitzvah. The mitzvah declares that we will believe in the ONE G-d and verbally announce that belief in the form of the K’riat Shema. From this material and the contiguity of the idea of the “dynamic power of G-d,^[50] it is from this that I have deduced the plausibility that Yeshua was teaching his talmidim the positive mitzvoth when the Sofer overheard the teaching. Consequently, this would fit the genre of the “Governance of G-d” through the positive mitzvot. A key point made concerning the Shema is that it is the acceptance of the “Yoke of the Kingdom” (Governance of G-d).

 

m. Ber. 2:2 Said R. Joshua b. Qorha, “Why does [the passage of] Shema precede [that of] And it will come to pass [if you keep my commandments]? “So that one may first accept upon himself the yoke of the kingdom of heaven and afterwards may accept the yoke of the commandments.

 

Accepting the “Yoke of the Kingdom” is the acceptance of the dynamic Governance of G-d. Not only does the observance of the dynamic mitzvoth connect us with G-d, but the observance of the dynamic mitzvoth rebuilds the world (tikkun ha-olam). As noted above, this was the special message of the School of Hillel. It is profound to note that this is a parallel thought to the Governance of G-d as taught by Yeshua and his talmidim.

 

In our reading of the Decalogue, we note that the Decalogue not only introduces the Torah as a whole, or all of the mitzvoth can be found in the opening statement “I am the LORD your God, who has brought you out of the land of Egypt, out of the house of bondage.” In this concise statement, G-d summarily invests a single statement with all the 613 mitzvoth. However, it logically leads to the “chief [Heb. Rosh] mitzvah of all,” the Shema. G-d establishes His sovereign identity as the Absolute, Eternal self-existent ONE. He furthers His omnipotence to tell us that He is our Redeemer.

 

Consequently, G-d gives us the Torah as a means of His Chesed. The loving-kindness of G-d gave us the mediator of the Torah. The Jewish soul never faces G-d without the mediator of the Torah.^[51]  Threshing this concept effusively causes us to see the splendour of the Torah given by G-d. We can further establish that   G-d chose Yisrael to be a nation invested with the Torah. This week’s pericope of Mordechai especially connects to the Torah Seder. Both Hakham Tsefet and Balaam attribute Yisrael with being the chosen people of G-d. Balaam does this through his prophecy in which he “sees” Yisrael and the Messiah as G-d’s chosen people. Hakham Tsefet “sees” Yisrael as being the chosen people of G-d by his proclamation of the Shema as the “chief [Heb. Rosh] of all.”

 

There are other affirmations of the Shema. However, any change to the Shema nullifies it as the Shema and the “chief [Heb. Rosh] of all.” The Shema signifies ONE G-d and ONE Torah. All other modifications are cancellations of the Shema and the Torah. Because there is ONE G-d and His Torah is ONE, we must read and understand that the Shema states that G-d’s command is unconditional. The Torah, which contains the Shema, is the universal declaration of truth. No other truth exists outside the Torah. Through the Torah, G-d created the universe—therefore, the Shema as the chief [Heb. Rosh] of all, teaches us that man is bound to an absolute ethical and monotheistic duty. Perhaps we could say that because “G-d is ONE, truth (Torah) is also.”

 

When a Question is not a Question

And one of the Soferim of the Pharisees approached him (Yeshua) and asked him, Which is the chief (Heb. Rosh) mitzvah of all?

 

Above, I have suggested that it is plausible to believe that the Sofer or Soferim were from the School of Hillel. While this bears further research, I see another fascinating point. The Sofer or Soferim were listening to the lesson of hakhmah taught by Yeshua with admiration.

 

Hakham Tsefet’s speech unveils his intention. He shows the Sofer or Soferim in a positive light. The language of the text suggests another interesting observation. It would appear, at least superficially, that the Sofer or Soferim are a part of the lesson.

 

“a discussion in the course of which disputants persistently advocate/sponsor a particular point of view, dispute, or discussion.” ^[52]

 

In the process of συνζητέω — suzētountōn, Drash’s questions cause the discussion to move in a particular direction. Here, this can be for several reasons, such as a talmid wanting further elucidation on a particular thought, or simply because the talmid already knows, but wants the teacher to elucidate on behalf of the other talmidim. Here, we opine that the latter is possible in the present case. The Sofer asks a question that he already has the answer to for the sake of the talmidim and audience, rather than needing personal elucidation.

 

And seeing that he (the Sofer) answered wisely because he was a Hakham,

 

It is also possible that the Sofer, a Hakham, was present with some of his talmidim. And, for the benefit of his talmidim, he asks the question. He may have already taught his talmidim this lesson and wants Yeshua to reiterate what he has taught. I realize that there is plenty of room for conjecture here, and I have conjectured a fair amount. Nonetheless, I have said nothing outside of the realm of the plausible and normative.

 

As is usual, we always want to know what Hakham Tsefet is trying to say in this pericope. In a matter of speaking, this is a busy Torah Seder and pericope. In short, we can see that Hakham Tsefet is trying to establish a couple of essential thoughts.

 

1. Yeshua was NOT in discord with all the Soferim. He was only in discord with the School of Shammai and those Soferim who were legitimately “painted ones.”

 

Yeshua and the Sofer or Soferim have more in common than most Bible scholars have admitted. It would be a worthwhile study to plumb the depths of the parallel teachings of the P’rushim and Yeshua.

 

2. Hakham Tsefet is trying to reiterate the core principle of Judaism, which is the Unity and Oneness of HaShem.

 

The chief [Heb. Rosh] of all is the Shema or “Unity of G-d.” Consequently, this is the central theme of monotheism. Judaism does not fall under the category of henotheism, and Jews are not henotheistic in practice.

 

3. By means of contiguity, Hakham Tsefet is trying to teach us the beauty of having a Hakham as a Torah teacher with its great reward.

 

The proximity of this pericope to the previous one, where Yeshua is dealing with problems of poor teaching and learning skills, shows the reader just how powerful a positive interaction with a real Hakham can be.

 

Some Questions to Ponder:

 

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

 

 

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

 

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

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

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

 

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

before His majesty, with joy, [namely,] the only one GOD, our Deliverer, by means of Yeshua the Messiah our Master, be praise, and dominion, and honor, and majesty, both now and in all ages. Amen!”

 

Next Shabbat:

Shabbat: “Sa Et Rosh” – Sabbath: “Take the sum”

& 4th Sabbath of Consolation

 

 

Contents of Next Week’s Torah Seder

 

· Apportion of the Spoil – Numbers 31:25-54

 

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