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Three and 1/2 year Lectionary Readings

First Year of the Reading Cycle

Ellul 2, 5766 – August 25/26, 2006

Fifth Year of the Shemittah Cycle

 

Texas, U.S. – Candle lighting times: Friday, August 25, 2006 – Light Candles at: 7:47 PM

Saturday, August 26, 2006 – Havdalah 8:40 PM

 

Brisbane, Australia – Candle lighting times: Friday, August 25, 2006 – Light Candles at: 5:13 PM

Saturday, August 26, 2006 – Havdalah 6:06 PM

 

Singapore, Singapore – Candle lighting times Friday, August 25, 2006 – Light Candles at: 6:53 PM

Saturday, August 26, 2006 – Havdalah 7:42 PM

 

For other places see: http://chabad.org/calendar/candlelighting.asp

 

Shabbat Nachamu 4 - Fourth Sabbath of the Consolation of Israel

 

Shabbat

Torah Reading:

Weekday Torah Reading:

וְאַתָּה תְּצַוֶּה

 

 

“V’Atah T’tsaveh”

Reader 1 – Sh’mot 27:20 – 28:5

Reader 1 – Sh’mot 29:1-3

“And you will command”

Reader 2 – Sh’mot 28:6-8

Reader 2 – Sh’mot 29:4-6

Y tú ordenarás

Reader 3 – Sh’mot 28:9-12

Reader 3 – Sh’mot 29:7-9

Sh’mot  (Exodus) 27:20 – 28:43

Reader 4 – Sh’mot 28:13-21

 

Ashlamatah: Hos. 14:7-Joel 1:5 + 2:14

Reader 5 – Sh’mot 28:22-30

 

Special: Isaiah 51:12-52:12

Reader 6 – Sh’mot 28:31-35

Reader 1 – Sh’mot 28:10-12

Psalm 62

Reader 7 – Sh’mot 28:36-43

Reader 2 – Sh’mot 28:13-15

Pirke Abot 5:22

      Maftir – Sh’mot 28:41-43

Reader 3 – Sh’mot 28:16-18

N.C.: Matityahu 10:34-36

                    Isaiah 51:12-52:12

 

 

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of His Honour Paqid Adon Hillel ben David and most beloved family, and that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His Excellency Adon Barth Lindemann and beloved family and that of His Excellency Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah. For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael, amen ve amen! Also a great thank you to all who send comments to the list about the contents and commentary of the weekly Seder.

 

If you want to subscribe to our list and ensure that you never loose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail, with your E-Mail or the E-Mail addresses of your friends.

 

 

Coming Festivals:

 

Rosh Ha-Shanah (New Year – Feast of Trumpets) – September 22-24, 2006

See: http://www.betemunah.org/teruah.html

http://www.betemunah.org/shofar.html ; http://www.betemunah.org/knowday.html

 

Yom HaKippurim (Day of Atonements) – October 1-2, 2006

See: http://www.betemunah.org/awesome.html

http://www.betemunah.org/kippur.html ; http://www.betemunah.org/atonemen.html

 

Sukkoth (Tabernacles) – October 6-15, 2006

See: http://www.betemunah.org/succoth.html

http://www.betemunah.org/hoshana.html ; http://www.betemunah.org/shemini.html

 

 

Targum Pseudo Jonathan for: Sh’mot (Exodus) 27:20 – 28:43

 

And you will instruct the sons of Israel to bring the pure olive oil, beaten, for illumination, that the lamps may burn continually. In the tabernacle of the covenant, without the veil that is before the testimony, Aharon and his sons will set it in order from evening until morning before the Lord, an everlasting statute to your generations of the house of Israel.

 

XXVIII. And you, bring near to you Aharon your brother, and his sons with him, from among the sons of Israel, to minister before Me: Aharon, Nadab, and Abihu, Elazar and Ithamar, the sons of Aharon. And you will make garments of holiness for Aharon your brother, for glory and for praise. And you will speak with all who are wise of heart, and whom I have filled with the spirit of wisdom, that they make the vestments of Aharon to consecrate him to minister before Me. And these are the vestments they will make: the breastplate and ephod, and the robe, and the embroidered tunics, the mitres and girdles; and they will make the holy garments for Aharon your brother, and for his sons, to minister before Me. And they will take from their treasures gold, and hyacinth, and purple, and crimson, and fine linen. And they will male the ephod of hyacinth, and purple, and crimson, and fine linen, twined, the work of the artificer. Two shoulder (pieces) will it have, conjoined to its two sides, and (so) it will be united. And the ornamented girdle which is to be upon it will be of the same work; of gold, hyacinth, purple, and crimson, and fine twined linen, will it be. And you will take two gems of onyx, and engrave upon them the names of the sons of Israel. Six of their names will be engraven upon one gem, and the six remaining names upon the second gem; they will be set in the order of their nativity. The engraved gems will be the work of the artificer, engraven, and the engraving be distinct as the engraving of a ring; you will engrave the two gems according to the names of the sons of Israel in their work round about; inset in gold will you make them. And you will fix the two gems upon the shoulders of the ephod, to be set for a memorial of righteousness for the sons, of Israel; and Aharon will bear the names of the sons of Israel upon his two shoulders for a memorial. And you will make the sockets of gold. And two chains of pure gold, measured will you make them, of twisted work, and insert the twisted chains in the sockets. [JERUSALEM. Chains.]

 

And you will make the BREASTPLATE OF JUDGMENT, by which are made known the judgments that are hidden from the judges; and the order of the victories of their battles, and amends that are made for the judges; the work of the artificer; as the work of the ephod, you will make it; of gold, hyacinth, and purple, and crimson, and fine linen twined, you will make it. Square will it be, doubled; a span its length, and a span its breadth. [JERUSALEM. A hands-breadth.] And you will fill it with a fullness of precious stones: four rows of precious gems, answering to the four regions of the world. The first row, carnelian, topaz, carbuncle; and on them will be engraven and expressed the names of the tribes Reuben, Shimeon, and Levi. [JERUSALEM. And you will fill it with a filling of stones, four rows of precious stone; the first row, carnelian, and topaz, and carbuncle; written with expression upon it (will be) the name of the three tribes, Reuben, Shimeon, Levi.] And the name of the second row, smaragd, and sapphire and chalcedony; and upon them will be engraven and expressed the names of the three tribes, Jehuda, Dan, and Naphtali. And the name of the third row, ligure, and agate, and amethyst; and upon them will be written and expressed the names of three tribes, Gad, and Asher, and Issakar. And the name of the fourth row, chrysolite, onyx, and jasper; and upon them will be written and expressed the names of three tribes, Zebulon, Joseph, and Benjamin. Set in gold will they be, in their completeness. [JERUSALEM. And the second row, carbuncle, and sapphire, and amethyst; in writing expressed upon them, the name of the three tribes, Jehudah, Issakar, and Zebulon. And third row, ligure, and beryl, and smaragd; written expressly upon them (will be) the name of the three tribes, Dan, Naphtali, and Gad. And the fourth row, chrysolite, bdellium, and margelite. Written expressly upon them will be the name of the three tribes, Asher, Joseph, and Benjamin: socketed in gold will they be, in their completeness.] And the jewels will be taken according to the names of the sons of Israel, twelve are they according to their names, engraven and set forth as the engraving of a ring; the gem of each man according to his name: (so) will they be for the twelve tribes.

 

And you will make upon the breastplate measured chains of twisted work of pure gold, and will make upon the breastplate two rings of pure gold, and put the two rings upon the two sides of the breastplate. And you will put the two golden chains upon the two rings in the sides of the breastplate, and the two chains which are upon the two sides you will put upon the two sockets, and set on the shoulders of the ephod against its front. And you will make two golden rings, and fix them upon the two sides of the breastplate, in the border of it which is on the edge of the ephod inwardly. And you will make (likewise) two golden chains, and fix them upon the two shoulders of the ephod beneath, towards its front, towards the place of its conjoinment above the girdle of the ephod; and they will unite the breastplate with its rings to the rings of the ephod, with twined ribbon, of hyacinth, to be joined upon the girdle of the ephod, that the breastplate may not be removed from the ephod. And Aharon will bear the names of the sons of Israel upon his heart what time he enters into the sanctuary for a good memorial before the Lord continually.

 

And you will put upon the breastplate of judgment the Urim, which illuminate their words, and manifest the hidden things of the house of Israel, and the Tumim, which fulfill (or perfect) their work to the high priest, who seeks instruction by them before the Lord; because in them is engraven and expressed the Great and Holy Name by which were created the three hundred and ten worlds, and which was engraven and expressed in the foundation stone wherewith the Lord of the world sealed up the mouth of the great deep at the beginning. Whosoever remembers that holy name in the hour of necessity will be delivered. And they will be upon Aharon's heart in the time that he enters before the Lord; and Aharon will bear the judgment of the sons of Israel before the Lord continually.

 

And you will make the mantle-robe (mintar meila) of the ephod, of twined thread of hyacinth; and an orifice will be in the middle of its upper part; a border will be upon its opening round about its orifice, the work of the sewer; as the orifice of a coat of mail it will be, that it may not be rent. [JERUSALEM. And an orifice will be in the middle of its head; a border will surround the orifice, the work of the sewer; like the opening of a coat of mail will it be, that it be not torn.] And you will make upon the hem of it pomegranates of hyacinth, and purple, and crimson, upon its hem, round about, and bells of gold among them round about. A golden bell, and a pomegranate of hyacinth and crimson; a golden bell, and a pomegranate of hyacinth and crimson upon the border of the robe round about; their number, seventy and one. And it will be a vestment upon Aharon to minister, and its voice will be heard at the time that he has entered the holy place before the Lord, and at the time that he comes out, that he die not by the flaming fire.

 

And you will make a plate (or crown) of pure gold, and engrave upon it with distinct engraving, HOLINESS TO THE LORD. And you will put it on a twined ribbon of hyacinth, to make amends for boldness of face; and it will be on the mitre above the tephillin of the head in front of the mitre will it be. And it will be in the front of Aharon's forehead, from time to time as it comes; and Aharon will bear the iniquity of the consecrated things which the sons of Israel may consecrate; even of all their sacred gifts in which they have been insincere. And it will be upon the front continually, for their reconciliation before the Lord. And you will weave the tunic of fine linen to expiate for the shedding of innocent blood; and will make the tiara of fine linen to expiate for the pride of their thoughts; and the girdle will you make of the work of the embroiderer. And for the sons of Aharon you will make tunics, and girdles, and mitres, for glory and for praise. And with them you will invest Aharon your brother, and his sons with him, and anoint them, that they may offer their oblations; and sanctify them to minister before Me. And you will make for them undergarments of fine linen to cover the flesh of their shame; from the girt of the girdle of their loins unto their thighs they will be. [JERUSALEM. Drawers of fine linen.] And they will be upon Aharon and upon his sons at the time when they enter the tabernacle of testimony, or when they approach the altar to minister in the sanctuary, that they may not receive the punishment of flaming fire. This is an everlasting statute for him and for his sons after him.

 

 

 

Midrash Tanhuma Yelammedenu  for: Sh’mot (Exodus) 27:20 – 28:43

 

1. And you will command the children of Israel (Exod. 27:20). May it please our masters to teach us: At what age must an infant be circumcised? So do our masters teach us: An infant must be circumcised on the eighth day. Why? Because our patriarch Isaac was circumcised on that day. R. Simeon the son of Yohai said: Observe that though nothing is more precious to a man than his own son, he is required to circumcise him. Why must he do that? R. Nahman the son of Samuel said: He does so in order to fulfill the will of his Creator, and even though he witnesses his son’s blood flowing from the circumcision, he welcomes it joyfully. R. Hanina declared: And what is more, he spends his money to celebrate the occasion, something which he was not commanded (to do). Why is that so? Because Scripture states: But as for me, I will hope continually, and will praise You yet more and more (Ps. 71:14). Not only that, but a man even borrows money and goes into debt (if need be) to celebrate on that day.

 

R. Yudan asked: When is a son most beloved by his father? When he commences to talk. That is what Scripture says: Is Ephraim a darling son unto me? Is he a child that is a delight?’ (Jer. 31:20). When does a child become a delight? At the age of three or four years, when he begins to chatter, he becomes a source of delight to his father.

 

R. Bisna asserted: The Holy One, blessed be He, said to Israel: My sons, do for Me what I have done for you: I fed you in the desert, therefore you must sacrifice a lamb unto me: You will offer in the morning (Exod. 29:39). Then washed I you with water; yea, I cleansed away your blood from you, and I anointed you with oil. I clothed you also with richly woven work, and shod you with sealskin, and I wound fine linen about your head, and covered you with silk. I decked you also with ornaments, and I put bracelets upon your hands, and a chain on your neck. And I put a ring upon your nose, and earrings in your ears, and a beautiful crown upon your head (Ezek. 16:9-12).

 

Then I washed you with water indicates that you must make a laver for Me [to be placed in the Temple courtyard for the use of the priests]. I anointed you with oil corresponds to the anointing oil (that must be available) [for anointing the High Priest]. I clothed you also with richly woven work corresponds to the embroidered garments (worn in the Temple). And shod you with sealskin (tahash) corresponds to the tehashim that were used (for the cover of the Holy of Holies): And I wound fine linen about your head corresponds to the twisted linen (of the priests’ garments). And covered you with silk corresponds to the clouds of glory, as it is said: The pillar of cloud departed not from before the people (Exod. 13:22), and that corresponds to the curtains of goats’ hair. I decked you also with ornaments alludes to the purple cloak, and that corresponds to the ark and its overlay. And I put a ring upon your nose corresponds to the nose rings and earrings that (the women brought to donate for the gold of the Tabernacle and priestly garments). A beautiful crown upon your head corresponds to the ark cover and the gold rim around the table. Behold, I will cause to rain bread (Exod. 16:4) corresponds to the show-bread. And the Lord went before them by day (ibid. 13:21) corresponds to His injunction that the Israelites shall burn a lamp continually.

 

2. And you will command the children of Israel (Exod. 27:20). Scripture states elsewhere in allusion to this verse: You would call, and I would answer You; You would have a desire to the work of Your hand (Job 14:15). The congregation of Israel said to the Holy One, blessed be He, Master of the Universe:

You will call, and I will respond. Whatever You decree, I will fulfill, but with reference to You would have a desire to the work of Your hand, is there a man who actually desires to perform the work of His hand? The word desire can only be understood as in the verse, Now that you have surely gone, for you sore long after your father’s house (Gen. 31:30). Hence, You would have a desire to the work of Your hand means that You longed for the assistance of man in the work of Your hand. For though You bear the entire world, as is written: I have made and I will bear; yes I will carry and will deliver (Isa. 46:4), yet You did command the sons of Kohath to bear Your glory (the ark), as is said: But unto the sons of Kohath he gave none, because the service of the holy things belongs unto them (Num. 7:9). Hence, You would have a desire to the work of Your hand. You feed the entire world, yet You did command me to offer sacrifices: My food which is presented unto Me (ibid. 28:2). You are a light to the whole world, yet You did enjoin us to burn a lamp continually. By Your light, do we see light, yet You tell us to light a lamp.

 

R. Meir declared that the Holy One, blessed be He, said: The lamps that Aaron lights are more precious to Me than the luminaries that I placed in heaven. Why was he permitted to perform that act? At the time the heads of the tribes brought the dedicatory offering to the altar, the tribe of Levi was not called upon to bring a sacrifice and Aaron was deeply distressed. He said: All the chiefs of the tribes brought a dedicatory offering, but I have had no share in the sacrifices. The Holy One, blessed be He, said to him: Be assured, all the other tribes will bring only one offering, but you alone will perform the dedication before the veil, which is without the curtain of testimony in the Tent of Meeting, for Aaron and his sons will set it in order (Exod. 27:21). Scripture states in reference to the above verse: Lord, You have heard the desire of the humble (Ps. 10:17). Therefore, though the Holy One, blessed be He, said to Moses: You will command, it is written later that Aaron and his sons will set it in order. The Holy One, blessed be He, said to Moses: Command the children of Israel to bring the oil so that Aaron may light it before Me.

 

3. And you will command the children of Israel (Exod. 27:20). If the lamp which is not for the purpose of eating requires pure olive oil, should not the meal-offerings, which are for the purpose of eating, require pure olive oil? However, Scripture reserves pure olive oil for the light, but not for the meal-offering. R. Hanina, chief of the priests, said: I used to minister in the Temple, and there was a miraculous thing which occurred with the lamp. When they lit the lamp at the beginning of the year, it did not go out until the following year. But once, it happened that the olives did not provide sufficient pure olive oil, and the priests began to weep. Then R. Hanina, chief of the priests, continued: I was in the Temple at that time, and I discovered that the lamp was burning more brightly than at any time during the year. That, indeed, was a miracle, and that is why Scripture specifies pounded pure olive oil beaten for the light, but not for the meal-offering. Why is that so? Since the Holy One, blessed be He, has decreed that they should light the lamp only once a year, they must burn pure pounded olive oil in the lamp, but inasmuch as the meal-offering was sacrificed every day, pure oil pounded was not specified. Our sages of blessed memory said: When they lit the lamp, all the courtyards in Jerusalem were illumined by them. Thus it is said: That they bring unto you pure olive oil beaten for the light.

 

4. And you will command the children of Israel, that they bring unto you pure olive oil beaten for the light (Exod. 27:20). The Israelites declared: Master of the Universe, it is stated: By Your light shall we see light, yet You commanded us to kindle lights before You. R. Isaac related an anecdote about a house filled with lighted torches. The master of the house told his servant: “Light some lamps for us in the courtyard.”“But the house is fully lighted,” he replied, “why do you bid me to light lamps in the courtyard?” He answered: “Do it so that the servants will have light.”

 

It states: The seven lamps will give light in front of the candlestick (Num. 8:2). It was for that reason that the Holy One, blessed be He, declared: It is not because I require the light lit by man that I warn you concerning the lamps, but that you may know how dear you are to Me. For example, though it is written: And Moses was not able to enter into the Tent of Meeting, because the Lord abode therein, and the glory of the Lord filled the Tabernacle (Exod. 40:35), yet Scripture states: They should light lamps before Him. Obviously, I have commanded this because you are dear to me.

 

That they bring unto you. The Holy One, blessed be He, said: They should bring it to you, Moses, not because I need a light, but in order that you may see how to enter and how to leave. This may be compared to a blind man traveling on a road together with a person who could see. The seeing man led the blind man during the day. That evening the man who could see said to the blind man: “Go, light a lamp for us.” The other replied: “All day long, you led me through darkness, because I could not see even myself, and now you tell me to light the lamp.” The seeing man symbolizes the Holy One, blessed be He, concerning whom it is written: Which are the eyes of the Lord, that run to and fro through the whole earth (Zech. 4:10), and the blind man symbolizes Israel, about whom it is said: We grope for the wall like the blind, yes, as they have no eyes do we grope; we stumble at noonday as in the twilight; we are in dark places like the dead (Isa. 59:10).

 

How important He is to us, David tells us in the verse: The Lord is my light and my salvation; whom will I fear? (Ps. 27:1). When did David utter this verse? While fighting against the Amalekite bands. He fought against them at night and slew them, as it is said: And David smote them from the twilight even unto the evening (I Sam. 30:17). Who indeed lit the shooting stars and sent the lightning for them? R. Eleazar the son of Pedat was of the opinion that this verse refers to the war waged against the Egyptians after they pursued the Israelites. Observe what is written there: And there was the cloud and the darkness here, yet it gave light by night there (Exod. 14:20). R. Oshaya declared: When the Israelites saw the light they cried out: The Lord is my light and my salvation; whom will I fear? The Holy One, blessed be He, said to Israel: If you light lamps before Me, I will illumine the world on your behalf with a great light, as it is said: But the Lord will be unto you an everlasting light, and your God your glory (Isa. 16:19).

 

5. And you will command (Exod. 27:20). Scripture states elsewhere in reference to this verse: Behold, you are fair my love; behold, you are fair (Song 1:15). R. Akiba said: The entire world was never as worthy as on the day the Song of Songs was given to Israel. Though all the writings in the Torah are holy, the Song of Songs is the most sacred. R. Eleazar the son of Azariah declared: To what may this be compared? It may be compared to a ruler who brought a measure of wheat and gave to a baker. He told him: “Sift this much fine flour, this much bran, this much coarse bran, and then take enough fine and well-sifted flour for one loaf of bread and bake it.” Similarly, all the writings are holy, but the Song of Songs is the holiest of all. Proof of this is that the Holy One, blessed be He, proclaimed unto Israel: Behold, you are fair my love; behold, you are fair. Your eyes are like doves (Song 1:15).

 

Behold, you are fair; that is, in the performing the deeds of your fathers. Behold, you are fair implies in your home, and behold, you are fair in the field. In your home alludes to the house that has a mezuzah upon it; And you will write them upon the doorposts of your house (Deut. 11:20). In the field refers to the field that contains the heave-offerings, tithes, gleanings, the poor man’s sheaves, and the corners left for the needy. Behold, you are fair in your house refers to the roof of your house, as is said: When you build a new house, then you will make a parapet for your roof (Deut. 22:8) Behold, you are fair in this world; behold, you are fair in the world-to-come.

 

Behold, you are fair my love. R. Simeon the son of Pazzi said: The Holy One, blessed be He, at times employed a redundancy and at other times spoke directly. Why? He uses a redundancy so that when His wishes are not fulfilled, He can substitute another (nation for Israel). But what He says when He makes a direct statement implies that He does not desire to substitute some other (nation). Therefore He said: Behold, you are fair, my beloved, yes, pleasant and Behold, you are fair my love; behold, you are fair (Song 1:15-16).

 

In what way is He fair? Your eyes are as a dove’s. This refers to the Sanhedrin, which is likened to a dove. Your eyes are as doves (Song 1:15). Just as the entire body follows one’s eyes, so all Israel follows the Sanhedrin in all its decrees with regard to the impurity of the unclean animal, and the purity of the clean animal. Hence, Your eyes are as doves. Another explanation of Your eyes are as doves. Just as the dove recognizes its mate, and does not depart from her, so Israel, when it recognizes the Holy One, blessed be He, does not stray from Him nor forsake Him. Another explanation of As a dove. All other birds move convulsively while being slaughtered, but the dove alone stretches out its neck. Similarly, no nation in the world but Israel permits itself to be destroyed in order to sanctify His name, as is said: No, but for Your sake are we killed all the day (Ps. 44:23).

 

Your eyes are as doves. R. Isaac stated: The Holy One, blessed be He, told them: Their (Israel’s) nature is like that of a dove. When one desires to purchase wheat from his companion, he says to him: “Describe its properties to me.” Their nature is like unto that of a dove (in another respect). How do we know this? It is written: When Noah was in the ark he sent forth a raven, and it went forth, and that is followed by the verse He sent a dove from him, and the dove came in unto him (Gen. 8:8, 11). The Holy One, blessed be He, said: Just as the dove brought light to the world (by bringing Noah an olive leaf), so you, who are compared to a dove, must bring olive oil and kindle lamps before Me, as it is said: And you will command that they bring unto you.

 

6. And you will command (Exod. 27:20). It is written elsewhere in Scripture: Your head (roshekh) upon you is like Cannel, and the hair (dalat) of your head like the purple, and the king is held captive in the tresses thereof (Song 7:6). The poor (harash) within Israel are equal to Elijah. It is said of him: And Elijah went up to the top (rosh) of Carmel and put his face between his knees (I Kings 18:42). And the hair (dalat) of your head like the purple signifies that the feeble ones (hadal) in Israel are equal to Daniel, for it is written concerning him: They clothed Daniel with purple (Dan. 5:29). The king is held captive (asur) in the tresses. The Holy One, blessed be He, said to Israel: It is as if I am bound (asur) to you, as though it were possible, by an oath. Because of whose merit am I bound to you? Because of the two times in which Abraham ran before Me, as it is said: And Abraham ran unto the herd (Gen. 18:7), and He ran to meet them from the tent door (ibid., v. 1). Therefore, The king is held captive in the tresses thereof [The King, God, was bound to fulfill His promise because Abraham ran to carry out mitzvot (divine commandments) as the law required].

 

According to the explanation of R. Abba the son of Kahana, The king is held captive in the tresses applies to Jacob. It is written concerning him: And he set the rods which he had peeled over against the flocks in the gutters (barhatim) in the watering- troughs (ibid. 30:38). Hence The king is held captive in the tresses thereof. The Holy One, blessed be He, said to Moses: I will make you a king, and just as a king’s people fulfill his decrees, so when you decree they will fulfill it.

 

Pure olive oil beaten for the light (Exod. 2 7:20). Why not oil derived from nuts or radishes or fish, or any other kind of oil? Why only olive oil? Because the olive oil is the symbol of light in the world. That they bring unto you. You are appointed in charge of this matter. Our sages taught: There are three types of olives, and each one produces three grades of oil. The first type of olive is the one that is permitted to ripen at the very top of the olive tree. After they have ripened fully they bring them to the building that contains the tank and the machinery used for pressing the olives. They place them in the press and crush them with the beam. This causes the first grade of oil to flow. They remove the oil, and then crush them (the olives) a second time, expelling the second grade of oil. Finally, they grind the pulp until the third-grade oil flows out. The first-grade oil is used for the lamp, and the second for the meal offering.

 

The second variety of olives ripens at roof level. After these ripen they bring them to the building in which the olives are pressed. They place them in the vat and press them with the beam, forcing out the first grade oil. They remove the oil and press the pulp a second time, expelling the second- grade oil. Finally, they grind the pulp to squeeze out the third-grade oil. The first-grade oil is used for the lamp, and the second for the meal-offering.

 

Finally, the third type of olives are taken to the building containing the machinery for crushing olives. After they have been beaten to a pulp, it is taken to the roof, where it is allowed to dry in the vat. Then it is crushed and the pulp is removed and placed in a basket. The oil that remains in the vat is the first-grade oil. The pulp is pressed again with a beam to force out the second-grade oil, and then it is crushed once more to produce the third-grade oil. The first grade oil is used for the lamp, and the second for the meal offering. No oil is superior to the first-grade oil that comes from the first type of olives. The second-grade oil that comes from the highest-grade olives and the first-grade oil that flows from the second-grade olives are of equal quality. The third-grade oil from the first olives, the second-grade oil from the second olives, and the first from the third-grade olives are of equal quality. The third-grade oil from the second-grade olives and the second-grade oil from the third- grade olives are of equal quality. There is nothing poorer than the third-grade oil that is derived from the third-grade olives. Pure olive oil beaten for the light. Normally a man would utilize the inferior oil for lighting a lamp, and the good oil for his food. However, in the Tent of Meeting and in the Sanctuary, this was not done. The pure beaten oil was used for the light, and the inferior oil was utilized for the meal offerings.

 

David declared: For You do light my lamp (Ps. 18:29). R. Berechiah BeRabbi said: No eye is able to look at the birth of fire Above, as it is said: And there was brightness to the fire, and out of the fire went forth lightning (Ezek. 1:13). And no eye is able to look at the lightning though it needs light. R. Johanan said: In your eyes there is a white part, through which you are not able to see, and a dark part in the middle of the eye, by means of which one does see. In other words, one sees out of the dark part of the eye and not out of the white part. You are unable to survive by means of the light part of your own eyes (through which you cannot see), yet you desire to survive by means of the light of the Holy One, blessed be He. Why is this so? Your first inclination might lead you to err and say: “He requires your light.” R. Abin the Levite BeRabbi: You find that when a man constructs windows, he builds them wide on the inside and narrow on the outside. Why? He does this so that the light may spread throughout the house. The windows in the Temple, however, were constructed wide on the outside and narrow within, so that the light of the Temple might spread forth to illumine the world. Therefore He demanded the lamps only for our sake. David said: Light is sown for the righteous/generous, and gladness for the upright in heart (Ps. 97:11).

 

7. In the tent of meeting, without the veil (Exod. 27:21). In case you are inclined to assert that He required the light, the menorah was placed before the curtain near the ark, outside of the veil. This was to demonstrate to you that He did not require the light supplied by man. Usually, when a human king constructs a bed and a table, he places a lamp on the table at his left side, but in the Temple, the Menorah was placed at the right of the table, as it is said: And you will set the table without the veil, and the candlestick over against the table (Exod. 26:35). This was done to teach you that He does not require your light. It was instituted solely for your sake, so that the world would be illumined in the future, when darkness descends upon the nations of the world, as it is said: For, behold, darkness will cover the earth, and gross darkness the peoples; but upon you the Lord will arise, and His glory will be seen upon you (Isa. 60:2).

 

8. Pure olive oil beaten for the light (Exod. 27:20). You find that a person standing in the dark can observe what is transpiring in a lighted place. However, anyone standing in a lighted place is unable to observe what is happening in the dark. The Holy One, blessed be He, however, can see in the dark or in the light, as it is said: He knows what is in the darkness, etc. (Dan. 2:22).

 

R. Judah the son of Eleazar said: On that day He set (the sun) within its casing. Whence do we know that? That is what is written: In them has he set a tent for the sun (Ps. 19:5). At the time of the summer solstice, however, it leaves its casing in order to ripen the fruits. However, the world is hardly able to tolerate the sun. Why? Because its light is so intense. The Holy One, blessed be He, said: Though you are unable to endure the light that I created, I desire a light nevertheless. Why did they prepare the olive oil? They noticed that the trees had produced excellent olives, and so they took them and crushed them. The first oil pressed out was set aside for the lamp, and the second was set aside for the meal- offering in order to fulfill the verse: Pure olive oil beaten for the light.

 

The Holy One, blessed be He, said to Moses: Tell the Israelites that in this world my sons are responsible for the light in the Sanctuary and must kindle it, but in the Messianic days, because of that lamp, I will bring you a Messiah who is likened unto a lamp (menorah), as it is said: There will I make a horn to shoot up unto David, there have I ordered a lamp for My Messiah (Ps. 132:17).

 

Whosoever offers the sacrifice of thanksgiving honors Me; and to him that orders his way aright will I show the salvation of God (ibid. 50:23). R. Menahem the son of Yosé said: This verse alludes to those who light lamps in dark alleys for the benefit of the public. R. Simeon the son of Lakish declared: Saul was worthy of kingship because his grandfather lit lamps in dark alleys for the sake of the public. One verse tells us: And Ner (“light”) begot Kish (I Chron. 8:33), and another verse says: Kish was the father of Saul, and Ner the father of Abner was the son of Abiel (I Sam. 14:5 1). In this verse he was called Abiel, but because he lit lamps in dark alleys for the public good he was also called Ner (“light”). The Holy One, blessed be He, declared: In this world you require a light, but in the future, Gentiles will walk at your light, and kings at the brightness of your rising (Isaiah 60:3).

 

 

 

Ketubim Targum Psalm 62

 

1. For praise, by Jeduthun. A psalm of David.

2. Truly for God my soul is quiet; from Him is my redemption.

3. Truly He is my strength and my redemption, my savior, I will not be shaken on the day of great distress.

4. How long do you rage against a pious man? All of you will be slain, like a crooked wall, like a broken fence.

5. Truly when they swear to do good, they take counsel to attack; they will tell lies; with their mouth they will bless and with their heart they will curse forever.

6. Truly be silent for God, O my soul, for my hope comes from Him.

7. Truly He is my strength and my redemption, my savior, I will not be shaken.

8. My redemption and my honor is on God; the strength of my might, my hope, is in God.

9. Hope in His word at all times, O people of the house of Israel; pour out the pride of your hearts in His presence, say, “God is our hope forever.”

10. For the sons of men are nothing, the sons of a man are deceit; when they take wives, their fates are weighed in the balances; they themselves came to be altogether out of nothing.

11. Do not trust in oppression, and do not receive money gained by coercion; for [though] it will increase in value, do not set your mind [on it].

12. God speaks one Torah, and now two times I have heard it, from the mouth of Moses, the great scribe, for there is might in the presence of God.

13. And it is yours, O God, to show favor to the righteous, for you repay each man according to his works.

 

 

 

Ketubim Rashi Psalm 62

 

1 on jeduthun The name of a musical instrument. The Midrash Aggadah, though, [explains it to mean]: concerning the ordinances and laws that are decreed upon Israel by their enemies.

2 does my soul hope Heb. “DUMIAH”. My soul hopes, as (above 37:7): “Wait for the Lord and hope for Him.”

3 I shall not falter greatly Great falterings. According to the Midrash Aggadah (Mid. Ps. 62:2), “greatly” refers to Gehinnom.

4 will you plan destruction It is an expression of a destructive and deceitful plot. Others explain as “you extend.” i.e., you extend your tongue on the sons of men with evil, and they compared it to Arabic, when one speaks overly much. as a leaning wall which is ready to fall upon the sons of men.

5 because of his loftiness Because you are afraid of people (sic) perhaps he will reign and repay you your recompense, and your counsel is to cause harm to fall upon him. with his mouth of each of them they bless. but inwardly But in their thoughts they curse forever.

10 The sons of men are but vanity Do not fear them, since G-d is forever our shelter in time of trouble. were they to be put on a scale If they came to go up on a scale, they and their vanities would be equal. This is the simple meaning, but midrashically, it is interpreted as concerning couples (Lev. Rabbah 29:8).

11 if wealth burgeons If you see wicked men whose money prospers and increases, pay it no heed.

12 God spoke one thing I heard two things from it, and what are the two things? First, that G-d has strength to repay a man according to his deed. Second, that You, O Lord, have kindness. Now, from which statement do we derive this? From the second commandment of the Decalogue. We derive from it that the Holy One, blessed be He, punishes lawlessness and preserves kindness, as it is stated therein: “I visit the lawlessness of the fathers upon the children, etc.” Therefore, I am confident that He will pay a good reward to the righteous/generous and punishment to the lawless. I learned from the work of Rabbi Moshe Hadarshan, but our Sages interpreted it as referring to [the maxim that] “Remember” and “Keep” were stated in a single utterance.

13 And You, O Lord, have kindness And what is the kindness? That You repay a man according to his deed; not really his deed but part of it, as the matter that is stated (Ezra 9:13): “for You, our God, have punished us less than our iniquities [deserve].” In this manner it is interpreted in Aggadath Tehillim (Mid. Ps. 62:4). It may also be interpreted: And You, O Lord, have kindness because You have the power to repay a man according to his deed.

 

 

 

Ketubim Midrash Psalm 62

 

I. For the leader; for Jeduthun. A Psalm of David. Wait, my soul, only for God, for YH  (Ps. 62:1-2). Elsewhere this is what Scripture says: Wait you upon the Lord for ever (Isa. 26:4). The Holy One, blessed be He, said: Know you upon whom you wait? Upon Him who created two worlds with the two letters of His name: With Y and H He formed worlds (ibid.), this world as well as the world-to-come. This world was created with the letter he (H), for in the verse These are the generations of the heaven and of the earth when they were created (bhbr’m) (Gen. 2:4), bhbr’m is not to be read When they were created, but “with he created He them.” And the world-to-come was created with the letter yod (Y). Hence With Y and H He formed worlds.

 

And why was this world created with the letter he? To tell you that in the same way as a man utters the sound of he, letting it slip from his mouth without movement of the lips and without pressure of the tongue, so God created the world without any drudgery and without any labor, as is said By the word of the Lord were the heavens made (Ps. 33:6).

 

The verse For He has brought down them that dwell on high (Isa. 26:5), and the verse The foot shall tread it down, even the feet of the poor (ibid. 26:6), and also the verse Arise and thresh, O daughter of Zion (Micah 4:13), imply that the Holy One, blessed be He, spoke thus to the children of Israel: “I will redeem you. But not before you have known trouble! And by what means will I make you know trouble? With Jeduthun”— that is, with the judgments and trials You will impose upon us. Hence it is said With Jeduthun.

 

Truly my soul waits upon God: from Him comes my salvation (Ps. 62:2). Similarly, Scripture says, Neither know we what to do; but our eyes are upon You (2 Chron. 20:12).

 

II. He only is my Rock and my salvation (Ps. 62:3). What does Rock mean? It means “duress”: God puts me under duress in this world, and because of the duress He puts me under, He will save me. Therefore the verse concludes He is my defense, I will not be moved into the great place (Ps. 62:3), the great place being a name for Gehenna, the place into which the wicked fall and stay. So, too, in the verses The vats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision (Joel 4 :13b-14), what can valley of decision mean except that if a man fall into this valley, the judgment upon him is decided for ever.

 

But in the hour of judgment I will not be moved into the great place, for though The Lord will roar out of Zion, and utter His voice from Jerusalem (Joel 4 :i6), at the same time The Lord will be a refuge unto His people, and the strength of the children of Israel (ibid.). So, too, the sons of Korah said: Nations were in tumult, kingdoms were moved; He uttered His voice, the earth melted. The Lord of hosts is with us; the God of Jacob is our refuge, etc. (Ps. 46:7-8).

 

III. Trust in Him at all times (Ps. 62:9). R. Hiyya bar Abba of Joppa said: A man’s breathing—in, out—shows that his spirit is striving to escape from him. And how is it made to remain in his body? The Holy One, blessed be He, fills the whole earth with His glory, and when the spirit, close to escaping, sees its Maker, it turns back. And where was this thought plainly expressed? Among the men of the Great Synagogue who expressed it plainly in their comment on You are the Lord, even You alone; You have made heaven, the heaven of heavens, the earth and all things that are thereon, the seas and all that is in them, and You preserve them all (Neh. 9:6). Whence do we know that the Holy One, blessed be He, fills the whole space of the universe? Because He said: Do not I fill heaven and earth? (Jer. 23:24).

 

R. Nahmani said in the name of R. Levi: They who brought the first fruits used to sing the song Let every thing that has breath praise the Lord (Ps. 150:6). What is meant by the words Let every thing that has breath praise the Lord? That as long as the breath goes in and out of a man’s body, we are bound to sing Hallelujah unto God, for He does wonders for us.

 

Hence David said, “Since God works so many miracles for us all the time, take care not to be diverted from Him for one instant: Trust in Him at all times; you people pour out your heart before Him; God is a refuge for us for ever” (Ps. 62:9).

 

IV. Also unto You, O Lord, belongs mercy; for You render to every man according to his work (Ps. 62:13). What is meant by the words Also unto You, O Lord, belongs mercy, etc.? R. Judah and R. Nehemiah differed. R. Judah maintained that good works are not barren, but bear fruit, as is said Say you of the righteous/generous, for they will eat the fruit of their doings (Isa. 3:10); sin, however, is barren, for it is said Also unto You, O Lord, belongs mercy; for You render to every man according to his work (Ps. 62:13). Consider a man with ten good works and with ten sins. Do the good works and the sins cancel one another out? No; the Holy One, blessed be He, permits no such thing. He first makes a man pay for his iniquities, and only afterwards gives him his reward for his good works. Our Masters taught that God pays him a reward for his good works, but does not deal strictly with him for the sins he has accumulated; that is, God does not minutely examine the sin in order to punish him exactly as much as he sinned, for it is said You, our God, have punished us less than our iniquities deserve (Ezra 9:13). Here also, the verse says literally, You render to every man somewhat like his work (Ps. 62:13): not “according to his work,” but somewhat like his work. And what is meant by the words less than our iniquities deserve? That God makes a man pay for these iniquities out of what comes into his possession. How? When a young man is so inflamed by lust that he deserves death, what does the Holy One, blessed be He, do but suspend the punishment of the young man until after he has taken a wife and begotten sons. Then the Holy One, blessed be He, takes one of his sons instead of punishing the man himself for the sin he committed. Thus the Holy One, blessed be He, makes a man pay what is due Him out of what a man comes to possess. Is there greater mercy than this? Hence it is said Unto You, O Lord, belongs mercy.

 

R. Nehemiah, however, had a different interpretation of You render to every man according to his work: What is meant by the words according to his work? This: say that a man considers committing a sin, but does not commit it; the Holy One, blessed be He, does not write it down against his name unless he commits it. But if he considers doing a good deed and is prevented from doing it, the Holy One, blessed be He, writes it down in his favor as though he had done it. From whose life can you learn this? From David’s, for he grievously desired to build a Temple, as it is said Lord, remember unto David all his grief; how he swore unto the Lord . . . : “Surely I will not come into the tent of my house . . . until I find out a place for the Lord” (Ps. 132:1, 2a, 3a, 5a), and again Now, behold, in my grief have I prepared for the house of the Lord a hundred thousand talents of gold (I Chron. 22:14). To this grief Scripture refers also in the verse And it came to pass, when the king dwelt in his house, and the Lord had given him rest from all his enemies round about (2 Sam. 7:1). At that time, as David was meditating in his heart the building of the Temple, he said to Nathan the prophet: “See, now, I dwell in a house of cedar, but the Ark of God dwells within curtains” (ibid. 7:2). Thereupon Nathan the prophet replied: If the thought that you should build Him a house had not come into the heart of the Holy One, blessed be He, neither would it have come into your heart, as is shown by the verse which the Holy One, blessed be He, ordered me to write of you: The Lord has sought him a man according to that which had come into His heart (I Sam. 13:64). And at once, through Nathan, the Holy One, blessed be He, made His thought known to David, as is said And it came to pass the same night, that the word of the Lord came unto Nathan, saying: Go and tell My servant David: Thus says the Lord: You will build Me a house for Me to dwell in! (2 Sam. 7:4-5). But another verse says, You will not build Me a house to dwell in! (I Chron. 17:4). How can the two statements be maintained? Thus: Even though your son Solomon is to build the house, it will be called by your name. Though David deserved to build the house, the prophet Nathan came and said to David: You will not build a house unto My name, because you have shed much blood upon the earth in My sight (I Chron. 22:8). When David heard this, he was afraid, and he said: “Behold, I am unfit to build the Temple.” According to R. Judah bar Ilai, the Holy One, blessed be He, said to David: “David, be not afraid. By your life, all the blood you have shed is no more to me than the blood of the hart or of the gazelle, of which it is said The unclean and the clean may eat thereof, as of the gazelle, and as of the hart. Only you will not eat the blood; you will shed it upon the earth as water”  (Deut. 12:15-16). David then asked God: “If this is so, why am I not allowed to build the Temple?” The Holy One, blessed be He, replied: “If you build the Temple, behold! it will stand and abide and never be destroyed.” David said: “But that is as it should be!” The Holy One, blessed be He, answered: “It is revealed and known unto Me that the children of Israel will sin, and then I shall cool the fire of My fury upon the Temple and destroy it, and only thus will the children of Israel be saved.” Of this destruction it is written He has bent His bow like an enemy … In the Tabernacle of the daughter of Zion He has poured out His fury like fire (Lam. 2:4). The Holy One, blessed be He, also said to David: “Even if you are not to build the Temple, nevertheless, since you did think to build it, I will record it in your name,” as is said A song at the dedication of the house of David (Ps. 30:1): Scripture does not say “the house of Solomon” but the house of David. Why? Because David thought in his heart to build the Temple. Thus we learn that when a man thinks of doing a good work, even if he is prevented from doing it, the Holy One, blessed be He, reckons it as though he had done it.

 

 

 

Ordinary Ashlamatah:  Hosea 14:7 – Joel 1:5 + 2:14

 

7 His branches will spread, and his beauty will be as the olive-tree, and his fragrance as Lebanon. 

8 They that dwell under His shadow will again make corn to grow, and will blossom as the vine; the scent thereof will be as the wine of Lebanon. 

9 Ephraim [will say]: 'What have I to do any more with idols?' As for Me, I respond and look on him; I am like a leafy cypress-tree; from Me is your fruit found. 

10 Whosoever is wise, let him understand these things, whosoever is prudent, let him know them. For the ways of Ha-Shem are right, and the just do walk in them; but transgressors do stumble therein. {P}

 

1 The word of Ha-Shem that came to Joel the son of Pethuel. 

2 Hear this, you old men, and give ear, all you inhabitants of the land. Has this been in your days, or in the days of your fathers? 

3 Tell your children of it, and let your children tell their children, and their children another generation.  4 That which the palmer-worm has left has the locust eaten; and that which the locust has left has the canker-worm eaten; and that which the canker-worm has left has the caterpillar eaten. 

5 Awake, you drunkards, and weep, and wail, all you drinkers of wine, because of the sweet wine, for it is cut off from your mouth

 

14 Who knows whether He will not turn and repent, and leave a blessing behind Him, even a meal-offering and a drink-offering unto the LORD your God? {P}

 

 

 

Special Ashlamatah:  Yeshayahu (Isaiah)  51:12-52:12

 

12 I, even I, am He that comforts you: who are you, that you are afraid of man that will die, and of the son of man that will be made as grass; 

13 And have forgotten Ha-Shem Your Maker, that stretched forth the heavens, and laid the foundations of the earth; and fear continually all the day because of the fury of the oppressor, as he makes ready to destroy? And where is the fury of the oppressor? 

14 He that is bent down will speedily be loosed; and he will not go down dying into the pit, neither will his bread fail. 

15 For I am Ha-Shem Your God, who stirs up the sea, that the waves thereof roar; Ha-Shem of Hosts is His name. 

16 And I have put My words in your mouth, and have covered you in the shadow of My hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion: 'You are My people.' {S} 

 

17 Awake, awake, stand up, O Jerusalem, that has drunk at the hand of Ha-Shem the cup of His fury; you have drunken the beaker, even the cup of staggering, and drained it. 

18 There is none to guide her among all the sons whom she has brought forth; neither is there any that takes her by the hand of all the sons that she has brought up. 

19 These two things are befallen you; who will bemoan you? desolation and destruction, and the famine and the sword; how will I comfort you? 

20 Your sons have fainted, they lie at the head of all the streets, as an antelope in a net; they are full of the fury of Ha-Shem, the rebuke of your God. 

21 Therefore hear now this, you afflicted, and drunken, but not with wine; {P}

 

22 Thus says your Lord Ha-Shem, and your God that pleads the cause of His people: behold, I have taken out of your hand the cup of staggering; the beaker, even the cup of My fury, you will no more drink it again;

23 And I will put it into the hand of them that afflict you; that have said to your soul: 'Bow down, that we may go over'; and you have laid your back as the ground, and as the street, to them that go over. {P}

 

1 Awake, awake, put on your strength, O Zion; put on your beautiful garments, O Jerusalem, the holy city; for henceforth there will no more come into you the uncircumcised and the unclean. 

2 Shake yourself from the dust; arise, and sit down, O Jerusalem; loose yourself from the bands of your neck, O captive daughter of Zion. {S} 

 

3 For thus says Ha-Shem: You were sold for nothing; and you will be redeemed without money. {S} 

 

4 For thus says Ha-Shem GOD: My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause. 

5 Now therefore, what do I here, says Ha-Shem, seeing that My people is taken away for nothing? They that rule over them do howl, says Ha-Shem, and My name continually all the day is blasphemed. 

6 Therefore My people will know My name; therefore they will know in that day that I, even He that spoke, behold, here I am. {S} 

 

7 How beautiful upon the mountains are the feet of the messenger of good tidings, that announces peace, the harbinger of good tidings, that announces salvation; that says unto Zion: 'Your God reigns!' 

8 Hark, your watchmen! they lift up the voice, together do they sing; for they will see, eye to eye, Ha-Shem returning to Zion. 

9 Break forth into joy, sing together, you waste places of Jerusalem; for Ha-Shem has comforted His people, He has redeemed Jerusalem. 

10 Ha-Shem has made bare His holy arm in the eyes of all the gentiles; and all the ends of the earth will see the salvation of our God. {S} 

 

11 Depart, depart, go you out from thence, touch no unclean thing; go you out of the midst of her; be clean, you that bear the vessels of Ha-Shem. 

12 For you will not go out in haste, neither will you go by flight; for Ha-Shem will go before you, and the God of Israel will be your rearward.

 

 

 

Midrash of Matityahu  (Matthew)  10:34-36

 

34.  ¶ Yeshuah said: “Do not think that I have come to bring shalom upon the land, but a sword.

35.  For I have come to set man at variance “For the son dishonors the father, the daughter rises up against her mother, the daughter-in-law against her mother-in-law;

36.  a man's enemies are the men of his own house” (Micah 7:6).

 

 

 

Pirqe Abot

 

“All Israel have a share in the World to Come, as it is stated: And Your people are all righteous/ charitable; they will inherit the land forever; they are the branch of My planting, the work of My hands, in which to glorify Me” (Isaiah 60:21).

 

 

Pirqe Abot V:22

 

Mishnah 22

 

He used to say: "At five years of age, [one should approach] the study of Scripture; at ten the study of Mishnah; at thirteen the Mitzvoth, at fifteen the study of Gemara, at eighteen marriage; at twenty pursuit [of a livelihood]; at thirty [one attains] full strength; at forty understanding; at fifty [the potential to give] counsel; at sixty old age; at seventy ripe old age; at eighty [special] strength; at ninety [the body] is stooped; at one hundred it is as if one were dead and had departed and ceased connection with the world."

 

“At thirteen [the obligation to observe] the mitzvoth (commandments)” (5:22) QUESTION: How do we know that when one becomes thirteen he is obligated to perform mitzvoth (commandments)?

 

ANSWER: When Shechem the son of Chamor defiled Dinah, the Torah (Beresheet 34:25) says that “Vayiq’chu Sh’ne B’ene Ya’aqov Shim’on VeLevi Ache Dinah Ish Charbo Vayavo'u Al Ha-Ir Betach Vayahargu Kol Zakhor” — “two of Ya’aqov's sons, Shimon and Levi, Dinah's brothers each man took his sword and they came upon the city confidentially and killed every male.”

 

When this episode took place, Shimon and Levi were thirteen years old. The reference to them as "Ish" is to teach that at the age of thirteen, one becomes a full-fledged member of K’lal Yisrael (People/Commu-nity of Israel) who is obligated to observe all the mitzvoth (commandments) of the Torah.

 

The Rosh in his Responsa (Klal 16a) writes that the age of thirteen for Bar Mitzvah is not based on a Biblical source, but is like all measurements, a Halakhah LeMoshe MiSinai — an instruction given to Moshe when he was on Mt. Sinai.

 

The difference between the two views of Bar Mitzvah is relevant to Noachides. At what age are they obligated to perform their mitzvoth? If it is derived from the case of Shimon and Levi, the number thirteen would apply to a Noachide. However, if it is considered an instruction which was given to Moshe, this would not apply to a Noachide because, things which are learned through Halakhah LeMoshe MiSinai are only for Israelites and not Noachides. Therefore, as soon as the Noachide shows signs of understanding and responsibility, he is obligated to perform his mitzvoth (Talmudic Encyclopedia, vol. 3, p. 361).

 

The fact that a source for Bar Mitzvah is derived from Shimon and Levi imparts another very important lesson: As soon as one becomes thirteen years of age, one is expected to have mesirat nefesh — sacrifice oneself — to defend and protect the integrity and sanctity of Klal Yisrael as well as every Jew.

 

"At eighteen — marriage." (5:22) QUESTION: Where in the Torah is there a hint for this?

 

ANSWER: Regarding the Kohen Gadol the Torah (Vayikra/Leviticus 21:13) says, "V’hu Ishah Biv’tuleha Yiqach" — "He will only marry a woman in her virginity." The word "V’hu" is superfluous, and since it has the numerical value of eighteen, it is an illusion that the age of eighteen is a time for man to marry.

 

“At ninety the body is stooped.” (5:22) QUESTION: Pirqe Abot are words of piety and instruction. Of what relevance is a physical deformity in this study?

 

ANSWER: When Yitzchaq met Rivkah for the first time, the Torah says, “Yitzchaq went out “Lasuach Basadeh” — to supplicate in the field [towards evening]” (Beresheet 24:63). In fact, from this description that Yitzchaq prayed before nightfall, the Talmud (Berachot 26b) derived that he instituted the Minchah prayer.

 

The mitzvah of studying Torah applies to every individual regardless of his age. Nevertheless, as a person reaches the ripe old age of ninety, his faculties normally weaken and it becomes difficult for him to study Torah. Therefore the Mishnah says that at this age his emphasis should be Lasuach — to supplicate and pray to Ha-Shem, i.e., pray and recite Tehillim (Psalms).

 

“At one hundred it is as if he were dead and had departed and ceased connection with the world.” (5:22) QUESTION: Why such a derogatory description for one who merited to reach the ripe old age of one hundred?

 

ANSWER: The expression, "departed and absent from the world" also has a positive connotation. It means the person has risen above all worldly matters. His focus and concern are solely spiritual.

 

On the verse “For man cannot see me and live” (Shemot/Exodus 33:20) the Sages say that during one's lifetime he cannot see Ha-Shem, but after death one sees Ha-Shem (Sifri, Bamidbar 12:8). When one reaches the age of one hundred, he is “ke'ilu met” — “as if he were dead” — and merits to see G-dliness while his soul is still clothed in a physical body — a spiritual height which others can attain only after death.

 

 

 

Weekly Nazarean Commentary

 

This week we read about the need to supply the finest possible oil for the Menorah [a very labor intensive work requiring much attention to detail] to the exquisite dress and regalia for the priests, and in particular the High Priest – “And you will make garments of holiness for Aharon your brother, for glory and for praise. And you will speak with all who are wise of heart, and whom I have filled with the spirit of wisdom, that they make the vestments of Aharon to consecrate him to minister before Me.” No expense is to be spared and the finest craftsmen are to be employed.

 

It is interesting to note what the so called “spirit of wisdom” does to a person. It brings out the best performance out of the talents and gifts which G-d, most blessed be He has endowed such a person! Now if only those who think that they are spiritual or that the spirit of G-d indwells them could objectively meditate on this most profound passage of the Torah and one of my favorites!

 

The Prophetic message throughout this week is that there is no room for mediocrity in the Gorvernance of G-d. Only the very best of everything and in anything can do. Anything that does not measure to that high standard must be rejected and considered not better than dross!

 

And it is in this vein that we can understand our Master’s statement for this week. The word that divides, divides between that which is of eternal quality from that  which is mediocre. And of course mediocrity lends itself to disrespect and dishonor, envy and strife within one’s own very family. In Australia, this called: “The Tall Poppy Syndrome” – no one will allow anyone to be a high achiever, for that shows rather badly those that are lazy or mediocre.

 

However in Judaism, the goal is to become a “Tall Poppy” and “Tall Poppies” are rewarded and respected rather well in the Jewish community. In fact, in each one of us there is the potential to become an Einstein in the particular area of expertise in which G-d has gifted us. As for Torah, G-d, has given upon all men a calling to become Hakhamim, and were the calling (vocation) is given the tools to accomplish the task are also provided. Ha-Shem, most blessed be He, is debtor to no one and He has given ample intelligence, and will give us more revelation and insight if we genuinely ask Him, to be experts in matters of Torah.

 

The Psalmist states: “God speaks one Torah, and now two times I have heard it, from the mouth of Moses, the great scribe, for there is might in the presence of God.” Let us transfer this great might in the Presence of G-d to all of our works and chores and particularly in the service of G-d and the study of Torah, together with all Yisrael, amen ve amen!

 

 

 

From: P'shuto shel Mikra

By: Rabbi Yitzchak Etshalom

Seven Haftarot of Consolation (II)

http://www.torah.org/advanced/mikra/hagim.htm

 

 

SHABBAT 4: INTERACTION WITH THE CONSOLER

 

It is often the case that the myriad of visitors during the initial period can overwhelm the mourner; even if the numbers are small, the shock and dissonance brought on by the burial can often prevent real interaction with real comforters. Words float on the air, spoken by ghostly visitors with no real presence (from the perspective of the mourner). The next step, so to speak, is for the comforters to begin the process of personal interaction with the mourner in a “real” way. In addition, the objective anchors and hopes which are presented in the first three days must give way to subjective, personal words of comfort.

 

After the city has heard the prophecies of grand future, rooted in a glorious past, it is time for God to speak directly to the heart of the city. The fourth Haftarah (51:12-52:12) introduces this direct and personal consolation:

 

51:12. I, I myself, am he who comforts you; who are you, that you should be afraid of a man who shall die, and of the son of man who shall be made as grass...

15. And I am the Lord your God, who stirs up the sea, whose waves roar...

52:5-8. Now therefore, what have I here, says Ha-Shem, that My people is taken away for nothing? ...for they shall see eye to eye, when Ha-Shem returns to Tziyyon.

9. Break forth into joy, sing together, you ruins of Yerushalayim; for Ha-Shem has comforted His people, He has redeemed Yerushalayim.

10. Ha-Shem has made bare His holy arm in the eyes of all the gentiles; and all the ends of the earth shall see the salvation of our God...

 

 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai

 

 

 

The Rabbi’s Private Prophetic  Study

for the Week of August 27 – September 1, 2006

 

 

Sunday August 27, 2006       Torah Reading: Exodus 29:1-46

 

Contents of the Torah Seder

 

·       The Offerings and the Washing – vv.1-4

·       The Investiture of Aharon and his Sons – vv.5-9

·       The Offerings – vv.10-25

·       The Priests’ Portion for Food – vv.26-34

·       The Consecration repeated each day for a week – vv.35-37

·       The Continual Burnt Offering – vv.38-42

·       The Divine Assurances – vv.43-46

 

Questions for study and analysis:

 

1.     “hallow them, to minister unto Me in the priest’s office” (29:1) — The act of investiture of the priests was accompanied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but more important, to impress those functionaries themselves with a profound sense of its magnitude and importance. In short, they were taught to know that the service was for them as well as for the people; and every time they engaged in a new performance of their duties, they were reminded of their personal interest in the worship, by being obliged to offer for themselves, before they were qualified to offer as the representatives of the people. Why is it therefore so vitally important to have proper installation ceremonies in synagogues and other Torah institutions? And is this also expressed in the writings of the Nazarean Codicil?

 

2.     “And you will take Aharon and his sons to the door of the tabernacle of congregation” (29:4). G-d was pleased to dwell in the Tabernacle, the people attending in the courts, so that the door between the court and the Tabernacle was the fittest place for those to be consecrated, who were to mediate between G-d and man, and to stand between both. They were consecrated at the door, for they were to be door-keepers. In the present dispensation where we are ruled by Judges – i.e Sages (Hakhamim), who are the door-keepers? What does the Nazarean Codicil say about this?

 

3.     We read in Exodus 29:4 that the priests were to be washed – “And you shall wash them in water.” By this signifying that those must be clean who bear the vessels of Ha-Shem, (Isaiah 52:11).

 

a)     What does 2Corinthians 7:1 and Isaiah 1:16-18 have to comment on this?

b)    They were now washed all over; but afterwards, when they went in to minister, they washed only their hands and feet (Exodus 30:19). How does the text of Yochanan (John) 13:10 comments on this issue?

 

4.     The Hebrew phrase for consecrating is filling the hand (Exodus 29:9): “You will fill the hand of Aaron and his sons.”  Some have found this Hebraism to intimate, [1] That Torah teachers have their hands full; they have no time to trifle, so great, so copious, so constant is their work. [2] That they must have their hands filled, that is, of necessity they must have something to offer, and they cannot find it in themselves, it must be given them from above. They cannot fill the people's hearts unless G-d fill their hands; to Him therefore they must go, and receive from His fullness of wisdom. How is this Semitism reflected in the writings of the Nazarean Codicil?

 

5.     We also read in this Torah Seder that the priests were to be clothed with the holy garments (Exodus 29:5, 29:6, 29:8, 29:9), to signify that it was not sufficient for them to put away the pollutions of sin, but that they must also need to put on the graces of the Spirit, be clothed with righteousness/generosity, (Psalm 132:9). Then they must be girded, as men prepared and strengthened for their work; and they must be robed and crowned, as men that counted their work and office their true honor. Therefore, we have (1) setting apart, (2) filling the hands, (3) clothed with righteousness/generosity, (3) girded with strength for their work, (4) robed, and finally (crowned). Five steps for full consecration.

 

a)     Does the Nazarean Codicil describe each of these five steps when consecrating Torah scholars? And if yes, where?

b)    What happens when these steps are not followed in accordance with the procedure set in the Torah?

 

 

 

Monday August 28, 2006      Tehillim Reading: Psalm 63

 

Contents of the Psalm

Messiah King David and G-d

 

·       His desire towards G-d – vv.1-2

·       His esteem of G-d – vv. 3-4

·       His satisfaction in G-d – v.5

·       His secret communion with G-d – v.6

·       His joyful dependence upon G-d – vv. 7-8

·       His holy triumph in G-d over his enemies and in the assurance of his own safety – vv. 9-11

 

Questions for study and analysis:

 

1.     “O God, You are my God” - The words here rendered “G-d” are not the same in the Hebrew. The first one - אלהים  'Elohim – denoting G-d in His attribute of Justice, and is the word which is usually employed to designate G-d, cf.  Gen 1:1; the second - אל  'El - is a word which is very often applied to G-d with the idea of strength - a strong, a mighty One. What is the underlying idea that Messiah King David intends to communicate to us?

 

2.     “Early will I seek You” – Barnes correctly comments on this statement of the Psalm: “The word used here has reference to the early dawn, or the morning; and the noun which is derived from the verb, means the aurora, the dawn, the morning. The proper idea, therefore, would be that of seeking God in the morning, or the early dawn; that is, as the first thing in the day. The meaning here is, that he would seek G-d as the first thing in the day; first in his plans and purposes; first in all things. He would seek G-d before other things came in to distract and divert his attention; he would seek G-d when he formed his plans for the day, and before other influences came in, to control and direct him. The favor of G-d was the supreme desire of his heart, and that desire would be indicated by his making Him the earliest - the first - object of his search. His first thoughts - his best thoughts - therefore, he resolved should be given to G-d. A desire to seek G-d as the first object in life - in youth - in each returning day - at the beginning of each year, season, month, week - in all our plans and enterprises - is one of the most certain evidences of true piety; and religion flourishes most in the soul, and flourishes only in the soul, when we make G-d the first object of our affections and desires.”

 

a)     From where in our Torah Seder for this week (Exodus 29:1-46) Messiah King David did get this idea?

b)    What relationship has this verse with the statement made in  Isaiah 8:20 – “To the Law and to the Testimony! If they do not speak according to this Word, it is because there is no dawn in them!

 

3.     “in a dry and weary land, where no water is.” Since the Psalmist is writing  in the parable style using metaphors (as is the practice in the Midrash genre of literature) what is the plain meaning of this statement  in context?

 

4.     “My soul cleaves unto You; Your right hand holds me fast” (63:9).  Maimonides lists the commandment “To Cleave to G-d” as positive commandment # 6. He explains that this command (Deut 10:20) has always meant that a person must cleave unto Torah Scholars, particularly unto one’s Torah Teacher. 

 

a)     What in plain language is Messiah King David therefore trying to convey to those who read and meditate on this Psalm based upon Maimonides elucidation?

b)    Where in our Torah Seder (Exodus 29:1-46) did he find this idea?

c)     What relationship has this verse with Rev. 12:17; 14:12; and 22:14?

 

 

 

Tuesday August 29, 2006      Ordinary Ashlamatah Reading:  Isaiah 61:6 – 62:5

 

Questions for study and analysis:

 

1.     In Isaiah 61:6 the Prophet states: “But you will be called, Priests of Ha-Shem; it will be said of you, Ministers of our God”. If the statement is concerning all Israel, what has happened to the Aaronic priesthood?

2.     In Isaiah 61:10 we read: “Rejoicing I will rejoice in Ha-Shem. My soul will be joyful in my God. For He clothed me with garments of salvation; He put on me the robe of justice, even as a bridegroom dons as a priest his head-dress, and as a bride wears her ornaments.” 

 

a)     How does this statement explain the various components of the Priests clothes and regalia?

b)    What is the meaning that at some point in time all the children of Israel will be priests?

 

3.     In Isaiah  61:9 we read: “And their seed shall be known among the nations, and their offspring among the peoples; all who see them shall acknowledge them, that they are the seed that Jehovah has blessed.”

 

a)     When was this verse started to be fulfilled in a large scale?

b)    When will this verse be adhered to by all the Gentiles?

c)     According to the Nazarean Codicil will this take place suddenly or gradually?

 

4.     In Isaiah 62:2 we read: “And the Gentiles will see your justice, and all kings your glory. And you will be called by a new name which the mouth of Ha-Shem will specify.

 

a)     Any hints as to the nature of this “new name” in the Tanakh?

b)    Any hints as to the nature of this “new name”

 

 

 

Wednesday August 30, 2006             Special Ashlamatah Reading:  Yeshayahu (Isaiah) 54:1-10

                                                For the fifth Sabbath of the Consolation of Israel

 

Questions for study and analysis:

 

1.     In Isaiah 54:1 we read: “For the sons of the desolate one are more than the sons of the married woman.”

 

a)     Who are exactly called “the sons of the desolate woman”?

b)    Who are exactly called ‘the sons of the married woman”?

c)     Does the context suggest one and  the same woman or two different women?

 

2.     How does Isaiah 54:2 metaphorically speaking addresses what needs to be done in our minds?

 

3.     How is Isaiah 54:3 related to Romans Chapter 11, and in what precise ways?

 

4.     In Isaiah 54:5 we read: “For your Maker is your husband; Ha-Shem of Hosts is His name; and your Redeemer is the Holy One of Israel; He is called the God (Judge) of all the land.

 

a.     וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל – V’Goalekh Q’dosh Yisrael – “And your Redeemer is the Holy One of Israel.” [In the Rabbinic literature he is also known as Ha-Qadosh Barkh Hu (the Holy One Blessed be he)] Who is this “Holy One of Israel” who is inferior to Ha-Shem, since he has a different title – “Elohei Kol Ha-Aretz” (the Judge of all the Land)? Does the context justify your answer?

b.     אֱלֹהֵי כָל-הָאָרֶץ יִקָּרֵא – Elohei Kol Ha-Aretz Yiqare – “the Judge of all the Land is he called.” What can we deduce from this title when taking into account the context in which this is found?

 

5.     What is the full implication of the solemn oath contained in Isaiah 54:9-10?

 

 

 

Thursday August 31, 2006    Midrash of Matityahu (Matthew) 10:37-39

 

Rabbi’s translation:

 

37.  Anyone who loves his father or mother more than me [as his/her Master] is not worthy of me; anyone who loves his son or daughter more than me[as his/her Master] is not worthy of me.

38.  And anyone who does not take his cross and follow me is not worthy of me.

39.  Whoever loves his life more than me [as his/her Master] will lose it, and whoever loses his life on my account will find it.

 

Questions for study and analysis:

 

1.     These are quite challenging words! What did Matityahu (Matthew) saw in our Torah Seder (Exodus 29:1-46) that made him to include this teaching of the Master of Nazareth as a commentary to our Torah Seder?

 

2.     Is this passage of Matityahu connected in any way to Maimonides positive commandment # 6 t “To Cleave to G-d”  (Deut. 10:20)?

 

3.     How is v. 38 related to Psalm 63:8?

 

 

 

Friday September 1, 2006    Tying All Ends Together – The Prophetic Statement

 

1.     What is the common thread that binds  our Torah Seder of Exodus 28:1-46, with Psalm 63, Yeshayahu (Isaiah) 61:6 - 62:5, and Matityahu 10:37-39?

 

2.     What prophetic statement is common to all of these readings? And how is that prophetic statement applicable to us today?

 

Now we are ready for G-d to speak to us this coming Shabbat at the congregational level and as individual families. May we be good hearers of G-d’s Word, and thorough doers of it. Amen ve amen!

 

 

“Pray for the peace of Jerusalem; those who love you (Jerusalem) shall prosper.

Peace be within your walls; prosperity in your towers.

Because of my brothers and my companions, I will now say, Peace be in you.

Because of the house of Ha-Shem, our God, I will seek your good.”

Psalm 122:6-9