Esnoga Bet Emunah - 227 Millset Chase - San Antonio, Texas 78253

Telephone: (210) 277 8649 - United States of America © 2006

 

Three and 1/2 year Lectionary Readings

First Year of the Reading Cycle

Ellul 9, 5766 – September 1/2, 2006

Fifth Year of the Shemittah Cycle

 

Texas, U.S. – Candle lighting times:                Friday, September 1, 2006 – Light Candles at: 7:35 PM

Saturday, September 2, 2006 – Havdalah 8:33 PM

 

Brisbane, Australia – Candle lighting times:    Friday, September 1, 2006 – Light Candles at: 5:13 PM

Saturday, September 2, 2006 – Havdalah 6:06 PM

 

Singapore, Singapore – Candle lighting times Friday, September 1, 2006 – Light Candles at: 6:53 PM

Saturday, September 2, 2006 – Havdalah 7:42 PM

 

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

 

Shabbat Nachamu 5 - Fifth Sabbath of the Consolation of Israel

 

Shabbat

Torah Reading:

Weekday Torah Reading:

וְזֶה הַדָּבָר

 

 

“V’Ze Ha-Dabar”

Reader 1 – Sh’mot 29:1-7

Reader 1 – Sh’mot 30:1-3

“And this is the thing”

Reader 2 – Sh’mot 29:8-14

Reader 2 – Sh’mot 30:4-6

“Y esto es lo que”

Reader 3 – Sh’mot 29:15-18

Reader 3 – Sh’mot 30:7-10

Sh’mot  (Exodus) 29:1-46

Reader 4 – Sh’mot 29:19-25

 

Ashlamatah: Isaiah 61:6 – 62:5

Reader 5 – Sh’mot 29:26-37

 

Special: Isaiah 54:1-10

Reader 6 – Sh’mot 29:38-42

Reader 1 – Sh’mot 30:11-13

Psalm 63

Reader 7 – Sh’mot 29:43-46

Reader 2 – Sh’mot 30:14-16

Pirke Abot 6:1-2

      Maftir – Sh’mot 29:43-46

Reader 3 – Sh’mot 30:11-16

N.C.: Matityahu 10:37-39

                    Isaiah 54:1-10

 

 

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of His Honor 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) 29:1-46

 

XXIX. And this is the thing that you will do to them to sanctify them, that they may serve before Me. Take one bullock, the young of a bullock, without spot; and two rams, unblemished (perfect); and unleavened bread, and unleavened cakes, mingled with olive oil; and wafers of unleavened bread anointed with olive oil, and with flour of wheat will you make them. And you will put them upon one basket, and offer them in the basket, and the bullock and the two rams they will bring in a vehicle. And Aharon and his two sons you will bring near to the door of the tabernacle of testimony, and wash them, in four measures of living water. And you will take the vestments, and clothe Aharon with the tunic, and the robe of the ephod, and the ephod, and the breastplate, and gird him (orordain him) with the girdle of the ephod. And you will set the mitre on his head, and put the diadem upon which is engraven the Name of Holiness upon the mitre. And you will take the anointing oil, and pour it upon his head and anoint him. And you will bring his sons near, and dress them in the tunics, and gird (ordain) them with the girdles, Aharon and his sons, and wrap on them the mitres; and the priesthood shall be theirs by an everlasting statute.

 

And you will offer the oblation of Aharon, and the oblation of his sons. And you will bring the bullock before the tabernacle of ordinance, and Aharon and his sons will lay their hands upon the head of the bullock, and you will kill the bullock before the door of the tabernacle of ordinance; and take of the blood of the bullock, and put (it) on the horns of the altar with your finger, and all the (remaining) blood you will pour out at the foot of the altar. And you will take all the fat that covers the inwards, and what remains upon the caul of the liver, and the two kidneys, and the fat which is upon them, and set them in order upon the altar. And the flesh of the bullock, and his skin, and his dung, you will burn with fire without the camp; it is a sin offering. And the one ram you will take, and Aharon and his sons will lay their hands on the head of the ram. And you will kill the ram, and take his blood and sprinkle on the altar round about. And the ram will you divide according to his members (dividings), and wash his inwards and his legs, and set them in order upon his members, and upon his head. [JERUSALEM. And the ram you will divide according to his divisions, and will cleanse his inwards and his legs, and lay them upon his divided parts, upon his head.] And you will offer the whole ram upon the altar, it is a holocaust before the Lord to be accepted with favor, an oblation it is before the Lord. And you will take the second ram, and Aharon and his sons will lay their hands upon the head of the ram. And you will kill the ram, and take of his blood, and put upon the tip of Aharon's right ear, and upon the tip of the right ear of his sons, and upon the thumb of their right hands, and upon the toe of their right feet, and pour the rest of the blood upon the altar round about.

 

And you will take of the blood which is upon the altar, and of the anointing oil, and drop it upon Aharon, and upon his vestments, and on his sons, and on his sons' vestments with him. And you will take of the ram, the fat and the tail, and the fat that covers the inwards, and which remains upon the caul of the liver, and the two kidneys, and the fat that is upon them, and the right shoulder, for it is the ram of the oblation; and one round of bread, and one cake of bread mingled with oil, and one wafer from the basket of unleavened bread which is before the Lord; and you will put all upon the hands of Aharon and upon the hands of his sons, and will uplift them for an elevation before the Lord. And you will take them from their hands, and set them in order upon the altar upon the burnt offering, to be received with acceptance before the Lord: it is an oblation before the Lord. And you will take the breast of the ram of Aharon's oblation, and uplift it, an elevation before the Lord, and it shall be thy portion. [JERUSALEM. The breast.] And you will consecrate the breast of the elevation and the shoulder of the separation, which have been uplifted and separated from the ram of the oblation from the hand of Aharon and from the hand of his sons. And it will be for Aharon and for his sons by a perpetual statute for the sons of Israel; because it is a separation, and a separation it will be from the sons of Israel from the offerings of their consecration, their separation before the Lord. And the holy vestments of Aharon will be to his sons after him, to be anointed in them, and in them to offer their oblations. Seven days will the priest wear them, who arises after him from his sons, but not from the Levites, at the time when he enters into the tabernacle of ordinance to minister in the sanctuary.

 

And you will take the ram of the oblation, and boil its flesh in the holy place; and Aharon and his sons will eat the flesh of the ram, and the bread that is in the basket at the door of the tabernacle of ordinance. And they will eat those things by which atonement, was made for them in offering their oblations to sanctify them to minister before Me: but the profane will not eat; for they are holy. And if any of the flesh of the oblation and of the bread remain until the morning, you will burn that which remains with fire; it will not be eaten; for it is sacred. And thus you will do to Aharon and to his sons according to all that I have prescribed to you; seven days you will offer their oblation. And a bullock for a sin offering you will offer daily for atonement, and will anoint the altar in offering the atonement upon it; you will anoint it, to consecrate it. Seven days make you atonement upon the altar to consecrate it; and it shall be the altar of the Holy of Holies. Every one of the sons of Aharon who approaches to the altar must be holy; to the rest of the people it is not lawful to approach, lest they be burned with the fiery flame which comes from the holy place.

 

And this is the oblation which you will perform upon the altar; two lambs of one year, daily, evermore. The one lamb you will perform in the morning; and the second lamb you will perform between the evenings. And the tenth of flour mingled with oil of olives beaten; (with) the fourth of a hin, and the libation of a fourth of a hin for the one lamb. And the second lamb you will perform between the evenings: it shall be as the mincha of the morning, and as the libation you will do it, to be received with acceptance, an oblation before the Lord; a perpetual holocaust for your generations at the door of the tabernacle of ordinance before the Lord; where I will appoint My Word to (meet) you there, to speak with you there. And there I will appoint My Word (to meet) with the sons of Israel, and I will be sanctified in their rulers for My glory. And I will sanctify the tabernacle of ordinance and the altar; and Aharon and his sons will I sanctify to minister before Me: and My Shekinah will dwell in the midst of the sons of Israel, and I will be their God. And the sons of Israel will know that I am their God, who led them out free from the land of Mizraim to make My Shekinah dwell among them. I am the Lord their God.

 

 

 

Midrash Tanhuma Yelammedenu  for: Sh’mot (Exodus) 29:1-46

 

9. And this is the thing that you will do unto them (Exod. 29:1). Scripture says elsewhere in reference to this verse: The wise will inherit honor (Prov. 3:35). Fitting, indeed,, is the honor accorded to the wise men who labor in the Torah. The Torah says: Riches and honor are with me; yes, enduring riches and righteousness (Prov. 8:18). You find that though thirty-six generations passed by between Adam and Jabez, the word honor is employed only in reference to Jabez, as it is said: And Jabez was more honorable than his brethren (I Chron. 4:9). Why was he referred to as honorable? Because he was one of the wise men who arranged public assemblies to discuss problems of law, as is said: And the families of scribes that dwelt at Jabez: the Tirathites, the Shimeathites, the Succathites. These are the Kenites that came of Hammath, the father of the house of Rechab (I Chron. 2:55). R. Judah the son of Shalum stated in the name of R. Aibu: Two descendants of Adam were similarly honored, etc.

 

Another explanation of The wise will inherit honor. This refers to Joshua, who inherited honor from Moses, our master, when the Holy One, blessed be He, said to him: As I was with Moses, so I will be with you (Josh. 1:5). The Holy One, blessed be He, said to Moses: Put off your shoes from off your feet (Exod. 3:5), and to Joshua He said: Put off your shoe from off your foot (Josh. 5:15). Concerning Moses it is written: Then sang Moses and the children of Israel (Exod. 15:1), and about Joshua it is said: Then spoke Joshua to the Lord, in the day when the Lord delivered (Josh. 10:12). Moses led them out of Egypt, while Joshua led them into the Holy Land. Moses slew Sihon and Og, while Joshua slew thirty-one kings. Moses halted the revolution of the sun in the war with Amalek, as it is said: And Moses lifted up his hand (Exod. 17:11). The word lifted up refers to his halting of the revolution of the sun, as it is said: The deep utters its voice, and lifts up its voice on high (Hab. 3:10). Joshua did likewise, as is said: Sun, stand you still upon Gibeon; and you, moon, in the valley of Aijalon (Josh. 10:12). Moses erected an altar, as it is said: And Moses built an altar (Exod. 17:15), and Joshua did likewise: Then Joshua built an altar (Josh. 8:3). Moses wrote the law, as is said: And Moses wrote this law (Deut. 31:9), and Joshua did also, as it is said: And Joshua wrote these words in the book of the law of God (Josh. 24:26). And so this was in every instance.

 

However, we find that he did not live the same number of years as Moses, our teacher. It is written about Moses: And Moses was one hundred and twenty years old when he died (Deut. 34:7), while Joshua passed away at the age of one hundred and ten years. Why did he live ten years less? Because he spoke ten words before Moses, his master, spoke, as it is said: And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: “My lord Moses, shut them in” (Num. 11:28). That is why He shortened his life ten years. From this verse you learn that no pupil is permitted to speak before his master, and that anyone who teaches anything before his master does, or even if he does not teach but simply tells others what the law is before his master has stated it, will find his life’s span shortened. Another explanation of the verse The wise will inherit honor. This alludes to Aaron and his sons, through whom the priesthood was established.

 

10. This is the thing that you will do unto them (Exod. 29:1). Scripture states elsewhere in reference to this verse: But You, O Lord, are on high for evermore (Ps. 92:9). And preceding this is written: When the wicked spring up as the grass, and when all the workers of lawlessness do flourish; it is that they may be destroyed forever (ibid., v. 8). Whenever the Holy One, blessed be He, exacts retribution from the wicked, His name is glorified throughout the world, as it is said: And against all the gods of Egypt I will execute judgments; I am the Lord (Exod. 12:12).

 

Similarly, Rahab said: We have heard how the Lord dried up the water of the Red Sea before you, when you came out of Egypt. ... As soon as we had heard it, our hearts did melt, and no spirit remained in any man, and it was because of you. This is followed by: For the Lord your God, He is God in heaven above, and on the earth beneath (Josh. 2:10—11). It is also written: And the idols shall utterly pass away (Isa. 2:18), And at that time the Lord alone shall be exalted in that day (ibid., v. 17). Likewise, And saviors shall come up on mount Zion to judge the mount of Esau (Obad 21). And then the kingdom shall be the Lord’s (ibid.), and it is written elsewhere: And the Lord shall be King (Zech. 14:9).

 

Similarly, Thus will you say unto them: “The gods that have not made the heavens and the earth, these will perish from the earth, and from under the heavens; but He that has made the earth, by His powers that has established the world by His wisdom,” etc. (Jer. 10:11-12). Likewise it is stated: Let sinners cease out of the earth, and let the wicked be no more (Ps. 104:35). At that hour, bless the Lord, O my soul. Hallelujah (ibid.). You can explain innumerable verses in the same way. There are numerous passages to prove that idolaters are punished. In Salem also is set His Tabernacle, and His dwelling place in Zion. There He broke the fiery shafts of the bow; the shield, and the sword, and the battle, Selah. In Judah is God known (Ps. 76:3-4, 2). Hence, whenever He exacts retribution from the wicked, His name is magnified in the world.

 

But You, O Lord, are on high for evermore (Ps. 92:9). Whenever a mortal king judges a man and acquits him, they praise him, but whenever he holds a man guilty, they do not praise him. When the Holy One, blessed be He, benefits a person, His praises are proclaimed: “Blessed is the good and He who does good,” and when evil befalls a person, His praises are also proclaimed: “Blessed be the truthful judge.” Hence, You are on high for evermore. Similarly David said: I will lift up the cup of salvation and call upon the name of the Lord. I found trouble and sorrow, but I called upon the name of the Lord (Ps. 116:3-4). And likewise, In God—I will praise His word—In the Lord—I will praise His word (Ps. 56:11). Similarly, Job declared: The Lord gave, and the Lord has taken away; blessed be the name of the Lord (Job 1:2 1).

 

Another explanation of But You, O Lord, are on high for evermore. David declared: Master of the Universe, whenever You give a leadership role to a man, it never leaves him. You gave kingship to the house of David, and it never departed from him, as it is said: And David My servant will be their prince forever (Ezek. 37:25). You gave priesthood to Aaron, and it never departed from him, as it is said: And it will be unto him, and to his seed after him, the covenant of an everlasting priesthood (Num. 25:13). Therefore the Holy One, blessed be He, decreed that Aaron should be elevated to the high priesthood. Hence, But You, O Lord, are on high for evermore.

 

Why did He elevate Aaron and his sons to that holy station? R. Mani of Shaab and R. Joshua of Sikhnin said in the name of R. Levi: When the Israelites pleaded with him to erect the golden calf, they said to Aaron: Up, make us a god (Exod. 32:1). Thereupon Hur the son of Caleb arose and rebuked them. They attacked him and killed him. Aaron beheld what had happened and feared (vayir’a) for his own life, as it is said: And when Aaron saw (vaya’r) he built an altar before it (ibid., v. 5). You know that they killed Hur, for Moses told them before he ascended the mountain: Behold, Aaron and Hur are with you; whosoever has a cause, let him come near unto them (ibid. 24:14), but after he descended, you find that he did not refer to Hur either as living or as dead. What does Scripture say: And Moses said to Aaron: “What did this people unto you, that you have brought a great sin upon them?” (ibid. 32:2 1). Obviously they must have killed Hur.

 

When Aaron saw what had happened he built the altar. He took the gold nose rings and cast them into the fire, as it is said: I cast it into the fire, and there came out this calf (ibid., v. 24). Aaron was afraid that the Holy One, blessed be He, was angry with him, and so the Holy One, blessed be He, told Moses: And this is the thing that you will do unto them to sanctify them (Exod. 29:1); that is, elevate Aaron and his sons to the high priesthood, to make it known that Aaron had acted only out of fear. In that way he made them realize that the Holy One, blessed be He, did not hold the deed of the golden calf against them.

 

He took a bullock as an offering to atone for the golden calf, which was a bullock, and two rams to correspond to his two sons who were destined to die. Indeed, all his sons deserved to die, as it is said: Moreover the Lord was very angry with Aaron to have destroyed him (Deut. 9:20). Have destroyed is an expression used to indicate the complete elimination of offspring, as it is said: Yet I have destroyed his fruit from above, and his roots from beneath (Amos 2:9). Because Moses prayed for him, as it is written: And I prayed for Aaron also the same time (Deut. 9:29), only two of his sons perished, while the other two survived.

 

11. This is the thing that you will do unto them (Exod. 29:11). Scripture says elsewhere in allusion to this verse: The wise will inherit honor; but as for the fools, they carry away shame (Prov. 3:35). The wise will inherit honor refers to the Israelites, and the fools they carry away shame alludes to idolaters. When did Israel inherit honor? When she accepted the law.

 

R. Johanan stated: Sixty thousand guardian angels descended at Sinai with the Holy One, blessed be He, as it is said: The chariots of God are myriads, even thousands upon thousands (Ps. 68:18). They placed a wreath upon the head of each Israelite. R. Abba the son of Kahana held: When the Israelites stood at Sinai and proclaimed: All that the Lord has spoken will we do, and obey (Exod. 24:17), the Holy One, blessed be He, loved them immediately and sent two angels to each of them; one to strap on his armor and the other to place a crown upon his head.

 

R. Simeon was of the opinion that He clothed them in royal garments, as is said: I clothed you also with richly woven work (Ezek. 16:10). R. Huna of Sepphoris maintained: He girded them with armor, as it is said: I wound fine linen (ibid.). R. Simeon the son of Yohai insisted: He girded them with armor and encircled them with the Tetragrammaton. Therefore, The wise will inherit honor (Prov. 3:35) refers to the Israelites who received this honor because of the events at Sinai. But as for fools, they carried away shame (ibid.) alludes to the nations of the world, who earned their fate at Sinai. Whence do we know this? R. Johanan said: Because it is stated: Yea, those nations shall be utterly wasted (Isa. 60:12), it is written about them: They shall be utterly wasted. [Word-play reading harob (“wasted”) as horeb (Mount Horeb, an alternative name for Mount Sinai, on which the Torah was given).] Therefore, But as for fools, they carry away shame.

 

Another explanation of The wise will inherit honor This verse refers to David and his son Solomon, who built the Temple and inherited honor. As for fools, they carry away shame alludes to the nations that destroyed the Temple. The Holy One, blessed be He, put them to shame. Proof of this is contained in the verse: O Lord, in the city You will despise their semblance (Ps. 73:20). Why is the word ba’ir (“in the city”) used [Word-play on ba’er (“burn”) and ba’ir (“in the city”)]? There is a proverb which states: The brigand is hung at the place of his crime, And therefore, O Lord (in the city), You will despise their semblance. Hence, for fools, they carry away shame. The wise will inherit honor refers to Moses and Aaron, and Fools, they carry away shame alludes to Dathan and Abiram. Why is that so? When the manna descended for the Israelites, Moses said to them: Let no man leave of it till the morning (Exod. 16:19). Everyone did not listen to Moses; some of them permitted some of it to remain. Those that did so were Dathan and Abiram. R. Joshua of Sikhnin said in the name of R. Levi: What is meant by And it bred worms, and rotted (ibid., v.20). It means that the source of worms (kelanin) went from the tent of Dathan and Abiram into the tents of the Israelites. Hence, Fools, they carry away shame. Another explanation of The wise will inherit honor. This refers to the tribe of Levi, while Fools, they carry away shame alludes to Korah and his supporters (who rebelled against Moses). Another explanation of The wise will inherit honor. This alludes to Aaron and his sons, through whom the high priesthood was firmly established in accordance with the decree: And this is the thing that you will do unto them.

 

12. And this is the thing that you will do unto them (Exod. 29:1). Scripture says elsewhere in allusion to this verse: Forever O Lord, Your word stands fast in heaven (Ps. 119:89).

 

R. Berechiah the priest BeRabbi, declared: The Holy One, blessed be He, will deal mercifully with us forever. Wherein is this stated? At the time that Moses descended into the fiery furnace, the guardian angels quarreled with one another. One said: I will descend and save him; while another one insisted: I will descend and save him. While Michael declared: I will descend (to save him), and Gabriel called out: I will descend. Thereupon, the Holy One, blessed be He, said to the angels: None of you will do so. I, in all My glory, will descend and rescue him, as it is said: I am the Lord that brought you out of Ur of the Chaldees (Gen. 15:7).

 

The Holy One, blessed be He, told the angels: You will descend to rescue his descendants Hananiah, Mishael, and Azariah when they are cast into the furnace. The angels did descend to rescue them, as it is said: Blessed be the God of Shadrach, Meshach, and Abed-nego, who has sent His angel, and delivered His servants that trusted in Him (Dan. 3:26). Then the guardian angels proclaimed: Forever, O Lord, Your word stands fast in heaven. Your faithfulness is unto all generations; You have established the earth, and it stands. They stand this day according to Your ordinances (Ps. 119:89-91). Unto all generations You demonstrated Your faithfulness when You informed us that we would descend to rescue Abraham’s descendants.

 

You have established the earth, and it stands. They stand this day according to Your ordinances (ibid.). It was according to Your ordinances that You created everything, as is said: In the beginning God created (Gen. 1:1). Another comment on They stand this day according to Your ordinances. Even this day was brought forth according to Your ordinances, as it is said: Every morning, every morning does He bring His ordinance to light (Zeph. 3:5). They stand this day according to Your ordinances; they shall perish, but You will stand (Ps. 102:27), for You are the foundation of the world. Another explanation of But You will stand is that You will cause others to stand. Another comment on And it stands according to Your ordinances. That is, according to the words You spoke to Aaron (that) the priesthood would be firmly established through him.

 

13. This is the thing that you will do unto them (to santify them. . . take one young bullock and two rams without blemish, and unleavened bread) (Exod. 29:1). You will do it for them, but not for any others. For this tribe You will do it, but not for any other tribe. To minister unto Me (ibid.). He began to teach them how they should purify themselves so that they might eat in holiness; how they should immerse themselves so that they might eat in Levitical purity; and how they should sanctify themselves so that they might eat in cleanliness. And He prepared for him the rules for holiness and purity. To sanctify them, to minister unto Me (ibid.). R. Mana BeRabbi stated in the name of R. Eliezer: Each time Scripture says unto Me it means “forever and ever.” Take one young bullock (ibid.). This implies that it may not be a stolen one. And two rams without blemish. He arranged them in the form of a mound, with one ram placed on either side and with the bullock in the middle. Why did he use three? Because they corresponded to the three illustrious men of the world, Abraham, Isaac, and Jacob. The bullock symbolized Abraham: And Abraham ran unto the herd (Gen. 18:7); and the two rams symbolized Isaac and Jacob. And unleavened bread. Because of the merit of unleavened bread, I will bless the bread. R. Huna the son of Abba said: At the time the offerings were (still) brought, an Arbelite measure (of wheat) would produce a measure of fine flour, a measure of regular flour, a measured of crushed bran, a measure of coarse bran, a measure of coarser meal, and a measure of gennim, but now, when a man takes a measure of wheat to be ground, he brings back little more than he originally took. Why? Because the show-bread [since the show-bread was not brought to the Temple, it could not be blessed by the priest] has been abolished.

 

And unleavened bread, and cakes unleavened (Exod. 29:1). Unleavened bread was brought because of the merit of Sarah, who kneaded dough and made cakes. Unleavened bread. Observe that at the time they brought sacrifices, whatever was to be sacrificed was blessed according to its kind.

 

R. Hiyya the son of Abba said: The altar was made essentially for Israel’s atonement. In the word “altar” (mizbeah) the mem stands for the pardoning (mehilah) of their sins, the zayin stands for “remember (zikhron) Israel for good,” the bet stands for a blessing (berakhah), for You blessed each kind of offering, and the het stands for life (hayyim), for He is the giver of life. Because of the unleavened bread. Because of the show-bread they brought, the bread was blessed; because of the first fruits they brought as an offering, the fruit of the land was blessed.

 

It happened that R. Jonathan the son of Eleazar was sitting one summer day beneath a fig tree laden with fine figs. When the dew lifted, the juice of the figs fell to the earth. Whereupon the wind mixed the juice with the dust of the ground. Later a goat, dripping milk, came along, and the milk and the juice were mixed together. He summoned his disciples and said to them: Observe this, for it is an illustration of what will transpire in the time-to-come’ [Probably a reference to Joel 4:38, And it shall come to pass on that day that the mountain shall drop sweet wine and the hills shall flow with milk]. Why did all this occur? Because they were still offering sacrifices.

 

It is told that a certain scribe went to Jerusalem each year, and the people of Jerusalem knew that he was an outstanding student of the law. They said to him: “Take these fifty pieces of gold and dwell among us.”“I have only a single vine,” he replied, “but it is more valuable than anything you can offer me, for it provides me with three crops a year from which I gather six hundred barrels of grapes. The first crop produces three hundred barrels, the second, two hundred, and the third, one hundred; and I am able to sell them at a considerable profit.” What did he do? He left them and returned to his vine. He received this reward because he poured the wine as on offering upon the altar. If he had failed to pour the wine, the good things of the world would have been withheld from him.

 

You find that after the Israelites were exiled to Babylonia, Ezra urged them to go up to the land of Israel. But the were unwilling to do so. Ezra then called out to them: You have sown much, and brought in little; you eat, but you have not enough, you drink, but you are not filled with drink, you clothe yourselves, but there is none warm, and he that earns wages earns wages for a bag with holes (Hag. 1:6). You have sown much and brought in little occurred when the commandment of the show-bread was abrogated. You eat, but you have not enough indicates that the libation of water had ceased. You drink, but you are not filled with drink alludes to the fact that the wine libation had ceased. You cloth yourselves, but there is none warm applies to the time when the wearing of priestly garments was suspended. And he that earns wages earns wages for a bag with holes alludes to when the community sacrifices were eliminated. All this transpired because sacrifices were abandoned (after the destruction of the Temple).

 

The prophet declared: For though the fig tree will not blossom, neither will fruit be in the vines; the labor of the olives will fail, and the fields will yield no food; the flocks will be cut off from the herd, and there will be no herd in the stall (Hab. 3:17). For though the fig tree will not blossom alludes to the time when the commandment of the firstborn was suspended. Neither will fruit be in the vines indicates that the libations were suspended. The labor of the olives will fail refers to when the oil for the light was suspended. And the fields will yield no food implies that offering of the early fruits was suspended. The flocks will be cut off from the fold resulted from the suspension of the daily sacrifices. And there will be no herd in the stalls signifies that the sacrifice of the bullock was suspended.

 

R. Simeon the son of Gamliel said in the name of R. Joshua: Since the Temple was destroyed, no day has lacked a curse, as it is said: Yea, a God that has indignation every day (Ps. 7:12). R. Ze’era was of the opinion that the earlier curse(s) still prevail [While the new day brings a new curse].  R. Judah the son of Ilai said: The land of Israel was so irrepressible that it continued to bear fruit, despite the curse. In this world He made her (Israel) smolder for seven years because of her sins, as it is said: And he will make a firm covenant with many for one week; and for half of the week he will cause the sacrifice and the offering to cease; and upon the wing of detestable things will be that which causes appalment; and that until the extermination wholly determined be poured out upon that which causes appalment (Dan. 9:27). However, in the world-to-come, the Holy One, blessed be He, will grant her the blessings she had enjoyed previously, as it is said: But You, O mountains of Israel, you will shoot forth your branches, and yield your fruit to My people Israel; for they are at hand to come (Ezek. 36:8).

 

 

 

Ketubim Targum Psalm 63

 

1. A psalm of David, when he was in the wilderness in the territory of the tribe of Judah.

2. O God, You are my strength; I will arise in the morning in Your presence; my soul thirsts for You, my flesh yearns for You, in a barren and weary land, without water.

3. Thus I have seen You in the holy place; purify me to see Your strength and Your glory.

4. For better is the favor that You show to the righteous in the age to come than the life You have given to the wicked in this age; therefore my lips will praise You.

5. Thus will I bless You in my life in this age; in the name of Your Word I will spread my hands in prayer in the age to come.

6. My soul will be satisfied as with fat and oil, and my mouth will sing [with] lips of praise.

7. If I have remembered You on my bed, in the night-watch I will meditate on Your Word.

8. For You were a helper to me, and in the shade of Your presence I will be glad.

9. My soul has followed close behind Your Torah; Your right hand has supported me.

10. But they will seek my soul for the grave; they will enter the lowest part of the earth.

11. They will fear Him on account of the blow of the sword; they will be the portion of jackals.

12. And the king will rejoice in the Word of God; all who swear by His Word will sing praise, for the mouth of those who speak deceit will be stifled.

 

 

 

Ketubim Rashi Psalm 63

 

1 in the desert of Judah when he was fleeing from Saul.

2 I seek You I seek and search for You, as (Job 7:21): “and You shall seek me, but I am not here”; (Job 8:5), “If you seek God.” My soul thirsts for You I thirst and long to come to You in Your house of prayer. my flesh longs for You, an expression of desire. There is no similar [Scriptural expression]. in an arid land in the desert

3 As I saw You in the Sanctuary, etc. As, I thirst to see Your strength and Your glory as I saw You in the Sanctuary, the Tabernacle of Shiloh. My soul will be sated with the visions of Your strength and Your glory.

5 Then I shall bless You in my lifetime That is to say: Then, when I come before You, I shall bless You all the days of my life. in Your name I shall lift my hands to pray and laud.

6 when my mouth praises with expressions of song Heb. languages of songs, as (Gen. 11:1): “And all the earth was of one language.”

7 on my couch When I lie on my couch, I remember Your love. in the watches of the night. I meditate about You Heb. I think about You..

9 Your right hand has supported me that I should not fall.

10 But they My enemies. seek my soul to make it desolate They come upon me in ambush on a dark day so that I should not sense their presence. may they come into the depths of the earth In a low place; let them come and fall into the grave and the pit.

11 May he be dragged by the sword May enemies come upon my pursuers and drag each one of them with a sword, killing him. This is an elliptical verse, since it does not explain who will drag him. This is an expression of dragging, as (Micah 1:4): “as water poured down a steep place”; (Job. 28:4), “A stream bursts forth from the place of its flow.” the portion of foxes (I found: the portion of foxes May their dwellings be destroyed, that foxes should walk there.)

12 And may the king rejoice He says this about himself because he had already been anointed. may all who swear by Him boast When they see that You will save me, all those who cleave to You and swear by Your name will boast and praise themselves. for...will be closed Heb. will be closed up, as (Gen. 8:2). “The fountains of the great deep...were closed.”

 

 

 

Ketubim Midrash Psalm 63

 

I. A Psalm of David, when he was in the wilderness of Judah. O God, You are my God, earnestly will I seek You (Ps. 63:1-2). Elsewhere this is what Scripture says: Lord, in trouble have they sought You, silently they poured out a prayer when Your chastening was upon them (Isa. 26:16). When do the children of Israel seek the Holy One, blessed be He? In the time of their distress, for it is said In my distress I called upon the Lord, and cried unto my God (Ps. 18:7). Thus David also, whenever he found himself in distress, sought the Holy One, blessed be He, as is said A Psalm of David, when he fled from Absalom his son (Ps. 3:1); and again When the Ziphites came and said to Saul: “Does not David hide himself with us?” (Ps. 54:2); and again When he fled from Saul in the cave (Ps. 57:1). So here, also: A Psalm of David, when he was in the wilderness of Judah. The verse does not say “A Psalm of David, when he was king,” but when he was in the wilderness of Judah. Thus again David said, I called upon the Lord in distress (Ps. 118:5), and also, What time that I am afraid, I will trust in You (Ps. 56:4), and again It is good for me that I have been afflicted, in order that I might learn Your statutes (Ps. 119:71). Hence it is said A Psalm of David, when he was in the wilderness of Judah. O God, You are my God, earnestly will I seek You.

 

II. O God, You are my God, earnestly will I seek You (Ps. 63:2). Elsewhere this is what Scripture says: I love them that love Me, and those that seek Me earnestly will find Me (Prov. 58:57). The Torah says: I love them that love Me; who loves Me, I love him.

 

Another interpretation: Who loves Me, I love him. David – because he loved Me, I loved him; and because he sought Me earnestly, I sought him earnestly, and was found by him. Hence it is said O God, You are my God, earnestly will I seek You.

 

My soul thirsts for You, my flesh longs for You, in a dry and thirsty land where no water is (Ps. 63:2). The thirsty land where no water is, is Edom. R. Joshua ben Levi taught that when Moses said, The Lord, the God . . . who led you through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty land where no water is (Deut. 8:15), by serpents he meant Babylon; by fiery serpents, Media; by scorpions, Greece; and by a thirsty land where no water is, Edom. There is a charm against the serpent; there is a charm against the fiery serpent; there is a charm against the scorpion; but there is no charm against a thirsty land where no water is. So, too, there is no charm against this wicked kingdom. Hence a dry and thirsty land where no water is, is a land where our souls thirst for words of Torah, but where it is not permitted us to drink, as is said When the poor and needy seek water and there is none, and their tongue fails for thirst; I the Lord will hear them, I the God of Israel will not forsake them (Isa. 41:17).

 

 

 

Ordinary Ashlamatah:  Yeshayahu (Isaiah) 61:6 – 62:5

 

6 But you will be named the priests of Ha-Shem, men will call you the ministers of our God; you will eat the wealth of the Gentiles, and in their splendor will you revel. 

7 For your shame which was double, and for that they rejoiced: 'Confusion is their portion'; therefore in their land they will possess double, everlasting joy will be unto them. 

8 For I Ha-Shem love justice, I hate robbery with lawlessness; and I will give them their recompense in truth, and I will make an everlasting covenant with them. 

9 And their seed will be known among the gentiles, and their offspring among the peoples; all that see them will acknowledge them, that they are the seed which Ha-Shem has blessed. {P}

 

10 I will greatly rejoice in Ha-Shem, my soul will be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of victory, as a bridegroom putts on a priestly diadem, and as a bride adorns herself with her jewels.

11 For as the earth brings forth her growth, and as the garden causes the things that are sown in it to spring forth; so the Lord GOD will cause victory and glory to spring forth before all the gentiles.

 

1 For Zion's sake will I not hold My peace, and for Jerusalem's sake I will not rest, until her triumph go forth as brightness, and her salvation as a torch that burns. 

2 And the Gentiles will see your triumph, and all kings your glory; and you will be called by a new name, which the mouth of Ha-Shem will mark out. 

3 You will also be a crown of beauty in the hand of Ha-Shem, and a royal diadem in the open hand of your God. 

4 You will no more be termed Forsaken, neither will your land any more be termed Desolate; but you will be called, My delight is in her, and your land, Espoused; for Ha-Shem delights in you, and your land will be espoused. 

5 For as a young man espouses a virgin, so will your sons espouse you; and as the bridegroom rejoices over the bride, so will your God rejoice over you.

 

 

 

Special Ashlamatah:  Yeshayahu (Isaiah)  54:1-10

 

1 Sing, O barren, you that did not bear, break forth into singing, and cry aloud, you that did not travail; for more are the children of the desolate than the children of the married wife, says Ha-Shem. 

2 Enlarge the place of your tent, and let them stretch forth the curtains of your habitations, spare not; lengthen your cords, and strengthen your stakes. 

3 For you will spread abroad on the right hand and on the left; and your seed will possess the gentiles, and make the desolate cities to be inhabited. 

4 Fear not, for you will not be ashamed. Neither be you confounded, for you will not be put to shame; for you will forget the shame of your youth, and the reproach of your widowhood will you remember no more. 

5 For your Maker is your husband, Ha-Shem of hosts is His name; and the Holy One of Israel is your Redeemer, the God of the whole earth will He be called. 

6 For Ha-Shem has called you as a wife forsaken and grieved in spirit; and a wife of youth, can she be rejected? Says your God. 

7 For a small moment have I forsaken you; but with great compassion will I gather you. 

8 In a little wrath I hid My face from you for a moment; but with everlasting kindness will I have compassion on you, says Ha-Shem your Redeemer. {S} 

 

9 For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with you, nor rebuke you. 

10 For the mountains may depart, and the hills be removed; but My kindness will not depart from you, neither will My covenant of peace be removed, says Ha-Shem that has compassion on you. {S}

 

 

 

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 VI:1-2

 

Mishnah 1

 

The Sages taught [this chapter] in the language of the Mishnah; blessed is He who chose them and their teaching.

 

Rabbi Meir says: "Whoever occupies himself with [the study of] Torah for its own sake merits many things; furthermore, he is worthy that the whole world shall have been created because of him. He is called friend, beloved; he loves G-d, he loves the created beings; he brings joy to G-d, he brings joy to the created beings. [The Torah] garbs him with humility and fear [of G-d]; it makes him fit to be a tsadiq, a Chassid, upright and faithful; it keeps him far from sin and brings him near to meritorious deeds.

 

"Others derive from him the benefit of counsel and wisdom, insight and strength, as it is stated: 'Counsel and wisdom are mine; I am understanding, strength is mine.' [The Torah] bestows upon him royalty, authority, and discerning judgment; the secrets of the Torah are revealed to him, and he becomes like a fountain which flows with ever-increasing strength, and like a never-ceasing stream. He becomes modest, patient, and forgiving of insult to himself; and [the Torah] makes him great and exalts him above all things."

 

 

"The Sages taught [this chapter] in the language of the Mishnah." (6:1) QUESTION: What is “Lashon Ha-Mishnah” — “the language of the Mishnah”?

 

ANSWER: The Torah consists of two parts: The Written and the Oral. The Written Torah is the five books of Torah (Prophets and Scriptures), in which are contained the six hundred and thirteen mitzvoth (commandments). Their meaning and application was transmitted from generation to generation by word of mouth. When suffering and oppression made oral transmission much more difficult for the Jewish people, and forgetfulness became apparent, the first part of the Oral Torah was written down. This is the portion known as Mishnah.

 

Rabbi Yehudah HaNasi — the Prince — also known as Rabbenu HaQodesh — Our Holy Teacher — (Shabbat 118b), or simply "Rabbi" (Jerusalem Talmud Sanhedrin 11:3), was a very wealthy man (Avodah Zara 11a, Gittin 59a). He was leader of the Jewish community after the destruction of the Bet Hamiqdash (Temple). Seeing that his peers were forgetting some precise details of Torah interpretation and that arguments and disagreements were on the rise between the scholars, he deemed it “the call of the hour” to put things down in writing. To accomplish this, he summoned the Sages of the generation. With his financial support and under his tutelage, the Mishnah was compiled and authored by him personally. The Mishnah, thus, is a brief synopsis of the details one needs to know to properly fulfill the laws of the Written Torah.

 

Another compilation is the Baraita, which originally was oral, and put into writing. “Baraita” means “outside,” and it is a collection of teaching of Sages which were taught outside of Rabbi's Bet Midrash and later put into writing. This corpus is today known as the Tosefta.

 

Pirqe Abot is a part of the Mishnah, and it consists of only five chapters. The sixth chapter is not part of Mishnah, but Baraitot which were added as an addendum to Pirqe Abot. It is also known as "Kinyan Torah" — "The acquisition of Torah" — and it primarily discusses the praise of Torah study.

 

The appended sixth chapter, though it is Baraita and not Mishnah, was written in the language of Mishnah, i.e. in a brief and concise style. In addition, Mishnah is written in Hebrew and so is the Baraita. Throughout the Gemara (Talmud), a quotation from a Baraita is always introduced by the Aramaic expression "Tanu Rabbanan" — "the Rabbis have learned — or "Tanya" — "we learned." The introduction to the Baraitot in this chapter is "shanu chachamim" — "The Sages taught" — in Lashon Qodesh — Holy language – i.e. Hebrew.

 

Since it is customary by some to study Pirqe Abot on the six Shabbatot between Pesach (Passover) and Shabu'ot (Pentecost), this chapter was appropriately added on to be studied on the sixth Shabbat, which immediately precedes Shabu'ot — the festival which commemorates the giving of the Torah.

 

The conclusion of the introduction to this chapter is, “Barukh Shebachar Bahem UB’Mishnatam” — “Blessed is He Who chose them and their teachings” — which is a reference to Ha-Shem. It also means, “Blessed is he — i.e. the individual who chose them as his teaching. He chose to emulate them — the Sages — and use their teachings as a guide through life.”

 

 

“Rabbi Meir says: Whoever occupies himself with the study of Torah for its own sake merits many things.” (6:1) QUESTION: Why doesn't it say "kol halomed" — "whoever studies Torah"?

 

ANSWER: In every business, there is a primary difference between the employer and the employee. An employee is mainly concerned with his own tasks, and he does not need to think about the business during his off hours. Unlike the employer, who thinks about his business unceasingly, he has little concern for the business as a whole.

 

In Hebrew the word "esek" means "business." Rabbi Meir teaches that a person's approach to Torah should be similar to an employer's attachment to his business. Even after he leaves the Bet Ha-Midrash and is home eating or sleeping, Torah should always be uppermost in his mind.

 

 

“It makes him fit to be a tsadiq.” (6:1) QUESTION: Instead of umachsharto — it makes him fit — it should have said, ve'osehu — it makes him — a tsadiq (saint)?

 

ANSWER: The word “umachsharto” could be interpreted “it kashers him,” similar to the process of kashering a non-kosher vessel with fire.

 

To be a tsadiq (saint) one must rid himself entirely of his yetzer hara — evil inclination. The Torah, which is compared to fire, as Ha-Shem said, “Behold My word is like fire (Jeremiah 23:29), has the potential to “burn out” the evil inclination in the person. Thus, through studying Torah lishmah (for its own sake), a person accomplishes that umachsharto — the Torah kashers him — i.e. it burns out the yetzer hara (evil inclination), and the person becomes a tsadiq (saint).

 

 

Mishnah 2

 

Rabbi Yehoshua ben Levi said: "Each and every day a Heavenly Voice goes forth from Mount Horeb, proclaiming and saying: 'Woe to the created beings because of [their] affront to the Torah!' For whoever does not occupy himself with Torah is called censured, as it is stated: '[Like] a golden ring in a swine's snout is a beautiful woman who lacks discretion.'

 

And it is further stated: 'The Tablets were the work of G-d, and the writing was the writing of G-d, charut (engraved) on the Tablets.' Do not read charut but cherut (freedom), for there is no free man except one who occupies himself with the study of Torah.

 

"And anyone who occupies himself with the study of Torah becomes elevated, as it is stated: 'From Mattanah [the gift] to Nachaliel [the heritage of G-d], and from Nachaliel to Bamot [high places].' "

 

 

 

“A Heavenly Voice goes forth.” (6:2) QUESTION: What kind of voice is a bat-kol?

 

ANSWER: A bat-kol is a voice which emanates from Heaven. It is a form of communication which is somewhat below prophecy. After the death of the last prophets, a righteous/generous person might still receive Divine messages in the form of a bat-kol — voice. However, the initial voice emanating from Heaven was not heard, but an echo of it, thus it is called “bat-kol” — “daughter of a voice.”

 

The reason it is called “bat-kol” — “daughter of a voice” — and not “ben-kol” — “son of a voice” — is that a son can be as strong as his father, but a female (daughter) is weaker. Since this is not the original voice, but a weaker version of it, it is called “bat-kol” — “daughter of the voice.”

 

In some geography books it is written that naturalists claim that also today there is a constant humming voice in the air around Mount Sinai which sounds like an echo. When Ha-Shem descended upon Mount Sinai to give the Torah, the people heard the voice of Ha-Shem. Perhaps this noise present there today is a “bat kol” — a daughter of a voice — i.e., a voice which was born out of the powerful voice of Matan Torah (the giving of the Torah). Its intention is to remind the Jews of the Torah that was given there to K'lal Yisrael and that it must be studied and kept up at all times.

 

Incidentally, regarding the voice that issued from the mouth of Ha-Shem (see Exodus 20:15, Rashi) when He gave the Torah, the Midrash (28:6) states that the voice was unique in that it had no bat kol — echo.

 

 

“A Heavenly Voice goes forth.” (6:2) QUESTION: Usually, the stronger the voice, the stronger the echo. Isn't the lack of echo from the voice of Ha-Shem a sign of weakness?

 

ANSWER: The distance the voice can travel depends on the person's strength. When the voice reaches a wall, it rebounds, producing an echo. The Midrash is implying that the voice of Ha-Shem was so powerful that it penetrated and permeated every person and every physical part of the universe so that there was no echo.

 

 

“Each and every day a Heavenly Voice goes forth from Mount Horeb, proclaiming and saying, “Woe to the people because of their affront to the Torah!” (6:2) QUESTION: Who hears this Heavenly Voice?

 

ANSWER: Mount Horeb is another name for Mount Sinai (Exodus 3:1), where the Jewish people received the Torah and became Ha-Shem's chosen people. Whenever a Jew has an awakening to enhance his observance of Torah and mitzvoth (commandments) or become closer to yiddishkeit, it is through his neshamah (soul), which heard the call emanating from Sinai.

 

 

“Each and every day a Heavenly Voice goes forth from Mount Horeb.” (6:2) QUESTION: Mount Horeb is another name for Mount Sinai (Exodus 3:1), where the Jewish people received the Torah. According to an opinion in the Talmud (Shabbat 89b), its actual name was Mt. Sinai, but it is called Mount Horeb. Why for this message is the name Horeb used instead of the actual name?

 

ANSWER: The Talmud (ibid.) says that it acquired the name Horeb because “churbah — ruin — descended upon it for the idolaters.” This can be explained as follows: When Rivkah was pregnant she was told that she was carrying two regimes and “one regime will become strong from the other.” Rashi explains this with the verse “I will fill myself from the ruins” (Ezekiel 26:2), which implies that Tyre, a city of the descendants of Esav, was not filled, but from the ruin of Jerusalem (Genesis 25:23). Now, the Midrash Rabbah (65:20) relates that the heathens asked Billaam whether he thinks that they can subjugate the Jews. “Go around to their synagogues and schools,” he replied, “and if you find there children with voices uplifted (studying Torah) you cannot subjugate them; if not, you can, for their ancestor assured them: “The voice is the voice of Ya’aqob; and the hands are the hands of Esav”: when the voice of Ya’aqob will go out in the Synagogues, Esav has no hands, his might is powerless against them.”

 

Hence, the Torah we received in Sinai, is the source of our security and through our Torah study the power of Esav is in ruin. However, when Torah is not studied, unfortunately, they are strong and able to ruin us, G-d forbid!

 

Thus, the Baraita teaches that a voice emanates from Horeb, saying, “If you are asking Oh Master of the world — why are we suffering so bitterly from the nations of the world? The reason is that we have affronted the Torah, and are not engaged in its study. Thus, Mount Horeb from which their ruin was to come, is no longer the source of ruin to them and due to our behavior they are mustering strength to ruin us, G-d forbid!

 

 

“Woe to the people because of [their] affront to the Torah.” (6:2) QUESTION: What is meant with “oi” — "woe"?

 

ANSWER: The Talmud (Sanhedrin 102a) says, “Berit Kerutah Lisefatayim” — “Ha-Shem made a covenant with the lips” — i.e. whatever is pronounced with the lips, even insincerely, comes to pass. Therefore, a person must be careful not to utter bad things. Due to this there are people who make a point of saying “not good” instead of “bad.”

 

Torah is good, as it says, “I have given you a good teaching” (Proverbs 4:2). For observing it one will be rewarded with everything which is good. For transgressing it one will be punished with the opposite of good. The word “tov” — “good/beneficial” — has the numerical value of seventeen. The word “oi” — “woe” — also has the numerical value of seventeen. The Baraita, not wanting to say, “Ra Lahem Laberiyot” — “It will be bad to the people” — uses the word “oi” — “woe” — to allude that something “woe” — the opposite of good will, G-d forbid, happen!

 

 

“For there is no free man except one who occupies himself with the study of the Torah.” (6:2) QUESTION: Why does one who occupies himself with Torah achieve the status of “ben chorin” — “free man”?

 

ANSWER: Previously (2:17) it was stated, “If there is no wisdom there is no fear of Ha-Shem, and if there is no fear of Ha-Shem, there is no wisdom.” This seems to indicate that fear of Ha-Shem and Torah are interwoven and that an authentic Torah scholar also has fear of Ha-Shem. Where is there an allusion in Torah to their interdependency?

 

The Luchot — Tablets — were six handbreadths long, six handbreadths wide, and six handbreadths tall (Baba Batra 14a). 6 x 6 x 6 = 216, which is also the numerical equivalent of the word “yir'ah” — “fear.” This is a hint that the one who acquires wisdom of Torah also acquires fear of Ha-Shem.

 

King Shlomo (Solomon) says that Torah is “Ayelet Ahavim V’Ya'alat Chen” — “A beloved hind inspiring favor” (Proverbs 5:19). Just as a hind remains beloved to her mate, the Torah is most beloved by those who study it (Rashi). The word “chen” — “grace” — has the numerical value of fifty-eight, and when it is added to the two hundred and sixteen, the total is two hundred and seventy-four, which is also the numerical value of “chorin” — “free.”

 

Ha-Shem refers to every Jew as His “son,” (“My firstborn is Israel,” Exodus 4:22). Hence, the one who occupies himself with Torah, which gives him “yirah” — “fear of Ha-Shem” — and “chen” — “grace” — thus becomes a “ben chorin” — a “son” who has acquired all that is alluded to in the word “chorin.”

 

 

 

 

 

From: P'shuto shel Mikra

By: Rabbi Yitzchak Etshalom

Seven Haftarot of Consolation (II)

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

 

 

SHABBAT 5:

 

Once the personal connection has been established between mourner and consoler, the bright future (which is the ultimate ray of hope for anyone bewailing a tragedy) must be restated. As the first intense week of mourning wears on, as the sharp shock of death and immediate awareness of loss give way to the fears about the empty future and the irreplaceable seat at the table, the closest friends must bring hope to the Avel (mourner).

 

The fifth Haftarah refocuses attention on the future - but, unlike the second Haftarah which was as yet “cognitive” and distant, this Haftarah (54:1-10) is designed to bolster the faith that it will, indeed, be good:

 

1. Sing, O barren, you who did not bear; break forth into singing, and cry aloud, you who did not labor with child; for more are the children of the desolate than the children of the married wife, says Ha-Shem.

2. Enlarge the place of your tent, and let them stretch forth the curtains of your habitations; spare not, lengthen your cords, and strengthen your stakes;

3. For you will break forth on the right hand and on the left; and your seed will possess the gentiles, and make desolate cities to be inhabited...

7. For a small moment have I forsaken you; but with great mercy will I gather you...

10. For the mountains will depart, and the hills be removed; but My kindness will not depart from you, nor will the covenant of My peace be removed, says Ha-Shem who has mercy on you.

 

Note the continued emphasis on the personal connection with God - will I gather you...  Note also the wife/mother metaphor, stressing the personal and intimate relationship with God, as yet undeclared (in the previous passages).

 

 

 

Answers to the Questions on

The Rabbi’s Private Prophetic  Study

 

Torah:

 

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?

 

Answer:  Pomp and ceremony in today’s addicted to mediocrity world is seen as a thing of the past and has lost much of its value. However, for example, we know that the better and more elite the University the more there is pomp and ceremony, equally, the better the military unit the more the pomp and ceremony. Why? (1) Because pomp and ceremony engraves deeply in the psyche of those present that the members of that institution are worthy the respect and honor of their fellows and even outsiders;  (2) members of such an institution are proud to belong because they know that their efforts and sacrifices will be rewarded publicly and in style; (3) apart from a deep sense of belonging it brings greater coherence and quality to the unit in question; (4) and finally, anyone involved will normally have as a consequence a heightened sense of duty to the unit and to others outside.

 

Pomp and ceremony also brings to earth something of the majesty and glory of G-d, and it is thus a vehicle for the unification of heaven and earth. The Nazarean Codicil is well aware of this when for example it states: “Let the elders who conduct themselves well, be esteemed worthy of double honor; especially they who labor in the Word and in teaching” (1 Timothy 5:17); “Therefore, pay to all the [things] due [to them]: to the one the tax the tax, to the one the custom [or, tribute] the custom, to the one the fear the fear, to the one the honor the honor” (Romans 13:7). Installation ceremonies, and any other ceremony shows how much in the eyes of those attending the thing, person, or office being honored means to them and to G-d. Therefore where there is no tastefully designed and well choreographed pomp and ceremony the picture reinforced to all concerned is that the thing, person, or office in question is of little value to G-d and others, and it also shows the lack of nobility of soul, poverty of mind, and stinginess of heart of all concerned.

 

Pomp and ceremony of course issue out of a sense of profound gratitude, discreteness, and love, and where these are lacking the pomp and ceremony will be either insincere or lacking. Consequently, mediocrity needs to reject pomp and ceremony because all it has to show is bad quality and poorly constructed achievements. Therefore, what better than to disguise these under a cloak of pseudo-humility and frugality in order to hide the great misery of their souls?

 

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?

 

Answer: In the present dispensation Hakhamin with their correspondent Bate Din (courts) are the gate-keepers standing at the gates between heaven and earth. The Nazarean Codicil testifies about this when it states: “Positively, I say to you (Hakhamim], whatever [things] you [Hakhamim] bind on the earth will have been bound in heaven, and whatever [things] you [Hakhamim] loose on the earth will have been loosed in heaven. Again, positively I say to you [Hakhamim], if two of you [Hakhamim] agree together on the earth concerning any matter, whatever they ask, it will be done to them from my Father, the [One] in the heavens. For where two or three [Hakhamim] are gathered together in my name (authority), I am there in the midst of them" (Matityahu 18:18-20). Also, Hakham Shaul teaches: “You yourselves be obedient to the ones leading you, and be yielding [to them] [fig., be totally accepting their authority], for they are watching over [responsible for] your souls as they will be giving an account [about you], so that they will do this with joy and not complaining with groans, for this [would be] detrimental to you” (Bereans/Hebrews 13:17).

 

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?

 

Answer: II Corinthians 7:1 sates: “Therefore, having these promises, beloved, let us cleanse [or, purge] ourselves from every pollution [or, defilement] of flesh and of spirit, perfecting holiness in [the] fear of God.” And Isaiah 1:16-18 sates: “Wash yourselves, purify yourselves. Put away the evil of your doings from My sight; stop doing evil. Learn to do good, seek justice, straighten the oppressor, judge the orphan, strive for the widow. Come now and let us reason together, says Ha-Shem: Though your sins are as scarlet, they will be white as snow; though they are red as the crimson, they will be like wool.”

 

One can’t give of what one does not have or able to give. If the priest has not spent time putting away evil from his life by learning to do good (i.e. long hours of exhaustive Torah study to thoroughly cleanse his mind and spirit) executing justice, helping the needy, the orphans and the widows, how can such a person be qualified to be a priest mediating between G-d and man, and between man and man?

 

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?

 

Answer: Yochanan 13:10-11 states: “Yeshuah said to him, He who is washed has no need except to wash his feet, but is clean every where. And you are clean, but not all.  For he knew who would betray him. Therefore he said, You are not all clean.”

 

As indicated above, the greater form of washing corresponds to exhaustive Torah study, the washing of the feet and hands corresponds to prayer. That is why lift them up when we get up in the morning the first thing we do is to ceremonially wash hands and lift them up in prayer with an accompanying blessing. Washing the feet has to do with washing that which we use to walk – Hebrew: Holekh – i.e. practice Halakha (the walking). Thus prayer cleanses only, so to speak, the hands and feet, and dedicates these action members anew to the service of G-d. As to the greater washing, only a laborious and exhaustive Torah study and learning can do for it is the minds that controls the whole body and where the seat of the spirit is located.

 

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?

 

Answer: In Romans 12:1-2 Hakham Shaul commands: “Therefore, I call on [or, plead with] you, brothers [and sisters], through the compassions of God, to present your bodies a living sacrifice, holy, acceptable to God [which is] your intelligent [intellectual], sacred service.  And [you are] to stop conforming yourselves to this age, but [are] to continue being transformed by the renewal of your mind, in order for you to be proving what [is] the good and acceptable and perfect will of God.”  

 

And Hakham Ya’aqob Ha-Tsadiq (James the Just) writes: “Now if any of you lacks wisdom, let him be asking from God, the One giving generously to all and not denouncing [or, without criticizing], and it will be given to him” (James 1:5). The import of these two passages clearly explains what is the “real” meaning of a “consecrated life” from a Hebraic perspective.

 

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?

 

Answer: Hakham Shaul when teaching the Greeks this concept utilized the figure of an elite well armed soldier ready for battle, since his audience were not graced with seeing an Israelite High Priest dressed in full regalia. He states in Ephesians 6:11-17 – “(11) Put on the full armor of God in order [for] you to be able to stand firm against the tricks [or, cunning schemes] of the Devil. (12) Because our struggle is not against blood and flesh, but against the rulers, against the authorities, against the world-rulers of the darkness of this age, against the spiritual [forces] of the lawlessness in the heavens [or, heavenly [realms]]. (13)  For this reason, take up the full armor of God, so that you will be able to resist in the day of evil, and having accomplished [or, overcome] everything, to stand firm. (14) Therefore, stand firm, 'having wrapped your waist around [having girded yourselves] with truth,' and 'having put on the breastplate of justice,' [Isaiah 11:5; 59:17] (15) and having 'put on your feet as shoes the preparation of the good news of peace,' [Isaiah 52:7] (16) above all [or, in addition to all [these things]], having taken up the shield of faithful obedience, by which you will be able to extinguish all the arrows, the ones having been set on fire, [fig., the flaming arrows] of the evil [one], (17) and to receive [or, take] 'the helmet of salvation,' and the sword of the Spirit, which is the word of God, [Isaiah 59:17; Isaiah 11:4 (LXX); Isaiah 49:2; Hos. 6:5].”

 

Hakham Shaul appears to group all these five steps under the name of “Putting on the full armor of G-d” and are stated in sequence:

 

1.     Girding with Truth [i.e. Torah] (6:14) – corresponds to “Girded with strength”

2.     Putting on the breastplate of justice (6:14) – corresponds to “Robed”

3.     Putting on the shoes the preparation of the good news of peace (6:15) – corresponds to “Setting apart”

4.     Taking up the shield of faithful obedience (6:16) – corresponds to “Filling the hands”

5.     Putting on the helmet of salvation and the sword of the Spirit, which is the Word of G-d (6:17) [Another possible translation would be “helmet of salvation that is the sword of the spirit” – thereby implying that the sword of the spirit and the helmet of salvation are but the same thing]. – corresponds to “Crowned”

 

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

 

Answer: The consequence as can be expected is a total disaster, bringing much suffering, disappointment, and many tears to all concerned, as it is said:  “For rebellion is as the sin of divination; insolence is both lawlessness and idolatry. Because you have rejected the Word of Ha-Shem, so He has rejected you from being king [or, “royalty”]” (1 Samuel 15:23).

 

 

Tehillim (Psalm) 63

 

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?

 

Answer: Some think that physical wealth are their strength, others their beauty, others their powers and prowess, others their abilities, but all of these are transitory, but those who make Ha-Shem G-d their strength by cultivating a profound relationship with Him, their appointed Torah teacher, and devoting themselves as much as they can to in-depth Torah study, and works of loving kindness, will indeed be extremely wealthy from G-d’s point of view both here and in the world-to-come – which the ultimate reality! I have been to many burials but except for the mad Pharaohs, I have never seen a big U-Haul being pulled behind a hearse J 

 

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?

 

Answer: We already had this thought drummed into us on last Shabbat Torah Seder, and this week the first verse of Exodus 29:1 in the Targum Pseudo Jonathan states: “And this is the thing that you will do to them to sanctify them, that they may serve before Me. Take one bullock, the young of a bullock, without spot; and two rams, unblemished (perfect).” In other words nothing but the very best should be used for and before G-d, most blessed be He!

 

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!

 

Answer: In Proverbs 9:10, Messiah King Shlomoh states: וְדַעַת קְדֹשִׁים בִּינָה “V’Da’at Q’doshim Binah” – “and the knowledge of the All-Holy [or “Holy ones”] is understanding.” It does then follows that those who do not put Torah (Written and Oral) as the first thing in their lives, true understanding of all things eludes them, since the “knowledge of the All-Holy” has not dawned in their minds yet. More literally, the Torah commands that we study Torah and recite Torah upon awakening – “And you shall teach them to your sons, and will speak of them as you sit in your house, and as you walk in the way, and as you are lying down, and as you are rising up” (Deut. 6:7).

 

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?

 

Answer: This is a picture (metaphor) of a place in which there is no Torah teacher to study Torah with, nor a minyan to pray with and have fellowship [a spiritual version of Archipelago Gulag].  In such a circumstance one longs day and night for these two great luxuries which many take for granted.

 

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?

 

Answer: The “You” refers to G-d, and “Your right hand” refers to the Messiah which is the active agent of G-d, most blessed be He! A good Torah Scholar is called in Greek a “DOMA” (gift) of the Messiah unto men (cf. Eph. 4:8) and therefore a representative of the Messiah on earth, on the other hand he is also a mediator between G-d and men, and between man and his fellow. Therefore cleaving to one’s own Torah Scholar in the fullest sense of the word, is like cleaving unto G-d and cleaving unto His Messiah. Therefore when we give gifts, tithes, offerings, loans, etc. to one’s Torah Scholar is as if we were giving gifts, tithes, offerings, loans, etc. unto G-d and His Messiah. And in the same manner how we treat a Torah Scholar is accounted to one as how we have treated G-d and/or His Messiah.  The same applies for sons, daughters and wife towards their father and husband.

 

Consequently the Psalmist is saying “My whole being, possessions and abilities cleave unto G-d because I cleave completely and without reservation to my Torah Teacher.”

   

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

 

Answer: In Exodus 29:44-45 – “And I will sanctify the tent of meeting, and the altar; Aaron also and his sons will I sanctify, to minister to Me in the priest's office. And I will dwell among the children of Israel, and will be their God.” Notice that that in order for G-d “to dwell among the children of Israel, and be their God,” the priests needed to be sanctified and ordained – meaning that if one did not cleave to the priests at that time, one could not cleave unto G-d, as it is said: “For the lips of the priest must guard knowledge, and they must seek the Law from his mouth; for he is the messenger of Ha-Shem of Hosts” (Malachi 2:7)!

 

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

 

Answer: These verses read:

 

Rev 12:17  And the dragon was enraged against the woman, and he went off to make war with the rest of her seed [fig., offspring], the ones keeping the commandments of God and having the testimony of Yeshuah.

 

Rev 14:12  Here is [the] patient endurance of the holy ones; {here} [are] the ones keeping the commandments of God and the faithful obedience of Yeshuah.

 

Rev 22:14  Happy [are] the ones doing His commandments, so that their right will be to the tree of life, and they shall enter by the gates into the city. Rev 22:15  Outside [are] the dogs and the sorcerers and the apostates and the murderers and the idolaters and every one affectionately loving and practicing falsehood.

 

And since we said above that in Psalm 63:9 - the “You” refers to G-d, and “Your right hand” refers to the Messiah which is the active agent of G-d, most blessed be He! A good Torah Scholar is called in Greek a “DOMA” (gift) of the Messiah unto men (cf. Eph. 4:8) and therefore a representative of the Messiah on earth, on the other hand he is also a mediator between G-d and men, and between man and his fellow. Therefore cleaving to one’s own Torah Scholar in the fullest sense of the word, is like cleaving unto G-d and cleaving unto His Messiah. It follows then That Torah Scholars need to be experts in matters of the Torah (Written and Oral) as well as being Torah Observant from an Orthodox Jewish perspective as well as being experts in matters pertaining to the testimony of the Master of Nazareth and his immediate Talmidim as found in the Nazarean Codicil and living them. If one finds such a Torah Scholar then his worth is far beyond measure, surely far more that pure beaten gold, and one would be most wise to fully and completely cleave unto such a man for the recompense is more than double (one for learning and observing Torah (as Jewish Orthodoxy understands it) and another for being faithful to the Master of Nazareth and his teachings even unto death!

 

As a side note, these there passages, also teach that there is no contradiction between the teachings of the Sages of Israel’s Jewish Orthodoxy and the teachings of the Master of Nazareth and his early disciples as found in the Nazarean Codicil. Those who teach or state otherwise are ignorant either of Torah as taught and understood by Jewish Orthodoxy, or the Nazarean Codicil, and in many cases lamentably it is a case of ignorance of both! Thus Messiah King David prophetically states: “My soul is cleaved unto You; Your right hand (i.e.  the Messiah) upholds me.”  

 

 

Ordinary Ashlamatah:  Isaiah 61:6 – 62:5

 

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?

 

Answer: Nothing at all! But what has happened is that these new Priests of Ha-Shem are after a different order of Priesthood – that of the ancient order of Melchizedek. These have not inherited the crown of the Aharonic Priesthood, on the contrary they have merited the crown of the Torah itself (i.e. the Messiah himself) through exhaustive and diligent study of the Torah!

 

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?

 

Answer: These are seen as emblems of (1) salvation, (2) justice, and (3) consecration and absolute and faithful commitment to the service of G-d, Torah, Messiah, and fellowman.

 

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

 

Answer:  Cf. answer to question one above.

 

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 Ha-Shem has blessed.”

 

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

 

Answer: Since always! Jews have always populated the most elite offices of many governments, and even though they may be hated, yet they are respected for their knowledge and ethics. In our modern time we may say that since the Holocaust not all but quite a majority of people tend to respect the Jewish people as something special.

 

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

 

Answer: Without doubt with the appearance of the Messiah.

 

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

 

Answer: I am a firm believer in events being gradual, though they may be presented as “sudden.” For example the event of the bombing of Pearl Harbor by the Imperial Japanese Forces, was sudden, but its making was quite gradual. I believe that gradually the nascent Jewish Nazarean sect will get its house progressively in order and become a n active credible strong force to reckon with that prepares the advent of Messiah. Now this is only my learned opinion on the matter.

 

Amongst other sources in the Nazarean Codicil I base my opinion on the text of Matityahu 10:21-23, particularly verse 23 which has yet to be initiated by genuine Nazarean Orthodox Jews in a systematic manner as described by the text.

 

21. ¶ Brother will betray brother bringing about his death, and a father his son; and sons will rebel against their parents and have them put to death.

22. All men will hate you on account of my name. Whoever stands firm to the end will certainly be saved.

23. When you are persecuted in one place, flee to another. I tell you the truth, you will not finish going through the cities of Israel before the Son of Man comes.

 

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?

 

Answer:  In Isaiah 62:4 we read in the Hebrew: כִּילָךְ יִקָּרֵא חֶפְצִי-בָהּ“Khilakh Yiqare HEFTSI-BAH” – “you will be called Hephzibah [meaning: “My delight is in her”].” And further in the same verse it is said: וּלְאַרְצֵךְ בְּעוּלָה “U’L’Ar’tsekh B’ulah” – “and your land Beulah [meaning: “espoused”].”

 

b)    Any hints as to the nature of this “new name” in the Nazarean Codicil?

 

Answer: The Septuagint renders the Hebrew “Heftsi-bah” as: Θέλημα ἐμὸν  Thelēma emon - ‘My will,’  and the Hebrew term “B’ulah” the Septuagint renders it, Οἰκουμένη  Oikoumenē - ‘Inhabited.’ These two names are not repeated in the Nazarean Codicil explicitly. However see allusions to B’ulah for example, in Revelation 19:7, and 21:9. As to B’ulah an allusion can be found in Revelation 21:2.

 

Also note, that “Heftsi-bah” was the wife of Hezekiah, and mother of Manasseh, (2 Kings 21:1). Hezekieah is seen in Rabbinic literature as a figure of the Messiah, therefore his wife must also be seen as a picture of the Jewish people espoused to the Messiah of Israel.

 

 

Special Ashlamatah:  Yeshayahu (Isaiah) 54:1-10

 

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”?

 

Answer: The ‘barren’ or ‘desolate’ here denotes the people of G-d , confined within the narrow limits of small and feeble Jewish communities throughout the Exile when it was/is oppressed, and constantly diminishing in number. The Chaldee renders it, ‘Rejoice, O Jerusalem, who has been as a sterile woman that did not bear.’ In this situation the number of converts from amongst the Gentiles to Judaism has been the greatest in number.

 

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

 

Answer: The fulfillment of this statement is to be looked for in the closure of the conversion gates of mercy for the Gentiles to Judaism at the coming of Messiah. The conversion of the Gentiles is all along considered by the prophet as a new accession of adopted children, admitted into the original people of God, and united with it during its long night of the diaspora.’

 

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

 

Answer: It is clear that we are speaking about the same woman (people of G-d) in two different states (in the Diaspora amongst persecution, and in the land restored by the Messiah.

 

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

 

Answer: “The curtains of your habitations.” The word ‘curtain’ does not quite express the sense here. It is commonly with us used to denote the cloth hanging round. a bed or at a window, which may be spread or drawn aside at pleasure, or the hanging in theaters to conceal the stage from the spectators. The word here, however, denotes the canopy or cloth used in a tent; and the idea is, that the boundaries of the congregation of Israel are to be greatly enlarged, in order to accommodate the vast numbers of converts from among the Gentiles. This calls for a mind that is always open to receive with open arms any person of good will that either wants to return or convert to Torah observance as taught by Jewish Orthodoxy whilst remaining faithful under the leadership of His Majesty King Yeshuah the Messiah.

 

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

 

Answer: Yeshayahu 54:3 reads: “For you will spread abroad on the right hand and on the left; and your seed will possess the gentiles, and make the desolate cities to be inhabited.”

 

Take this verse together with: “For if you, the [one] by nature of the wild olive tree, were cut out, and contrary to nature, were grafted into a cultivated olive tree, how much more will these, the natural ones, be grafted into their own olive tree? For I do not desire [for] you to be unaware, brothers [and sisters], of this secret [or, mystery], so that you will not be wise in your own conceits, that hardness in part [fig., partial stubbornness] has happened to Israel until the fullness of the Gentiles comes in” (Romans 11:24-25).

 

The relationship is this, that the Gentiles who convert to a Torah Observant life as defined by Jewish Orthodoxy and at the same time remain loyal to the Master of Nazareth in their own Nazarean Jewish communities are those who will repopulate many of the desolate places and cities of the future complete state of Israel.

 

There is no need to rush and try to go and live in present Erets Yisrael, the Messiah will take care of that. The key idea here is whether the person that claims that he/she is engrafted into the cultivated Jewish Olive Tree is busy creating a Jewish Nazarean community that has little difference with other Jewish Orthodox communities throughout the world. If such person is totally devoted to this endeavor then he/she can be said to be properly grafted into the Jewish cultivated Olive Tree.

 

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?

 

Answer: Yes the Mashiach is Ha-Qadosh Barukh Hu!  And the context is the advent of the Messianic Age which is introduced by the coming of Mashiach ben David! Here I will let you in into a secret. With what I have said in mind, next Friday evening when you come from the Esnoga, and sit at the wonderful banquet your beloved wife has prepared and sing to your heart’s content the “Shalom Alekhem” anthem, try to understand the mystical discourse you are uttering particularly when you sing “Ha-Qadosh Barukh Hu.”

 

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?

 

Answer: Concerning the Messiah Messiah King David said: “I will declare concerning the statute of Ha-Shem: He said to me: You are My Son. Today I have begotten You. Ask of Me, and I will give the gentiles as your inheritance; and the uttermost parts of the earth as your possession. You will break them with a rod of iron; You will dash them in pieces like a potter's vessel” (Psalm 2:7-9) Messiah will judge in the Land and from the Land throughout all the earth with justice and equity, and for the disobedient and recalcitrant there will be harsh justice.

 

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

 

Answer:  The passage in question states:

 

9 For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with you, nor rebuke you.

10 For the mountains may depart, and the hills be removed; but My kindness will not depart from you, neither will My covenant of peace be removed, says Ha-Shem that has compassion on you.

 

That all the covenants that G-d has made with the Jewish people are covenants of PEACE – Shalom! And by peace we mean the harmonious adherence to mandates of the Torah as per the instructions of the Jewish Sages in the spirit in which the Master of Nazareth indicated they should be obeyed in their totality. This of course can only be implemented with much love and patience by all concerned in the midst of authentic Jewish Nazarean communities.

 

These covenants have never been abolished as some babblers teach and propose and they will be all fulfilled and implemented to the last letter of the law. The so called “New Covenant” is nothing more or less than a full renewal and invigorization in continuous harmony of all previous covenants! 

 

 

Midrash of Matityahu (Matthew) 10:37-39

 

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?

 

Answer: The idea that without unquestionable loyalty there can be no meaningful “cleaving”! See more on the answer to the next question.

 

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

 

Answer: Notice that in relation to a question above we said regarding Exodus 29:44-45 – “And I will sanctify the tent of meeting, and the altar; Aaron also and his sons will I sanctify, to minister to Me in the priest's office. And I will dwell among the children of Israel, and will be their God.”

 

Notice that that in order for G-d “to dwell among the children of Israel, and be their God,” the priests needed to be sanctified and ordained – meaning that if one did not cleave to the priests at that time, one could not cleave unto G-d, as it is said: “For the lips of the priest must guard knowledge, and they must seek the Law from his mouth; for he is the messenger of Ha-Shem of Hosts” (Malachi 2:7)!

 

Therefore Matityahu picks up on Exodus 29:44-45, and now introduces a Midrashic discourse on loyalty to the Master  of Nazareth, the Chief Torah Scholar, loyalty towards one’s own Torah Scholar as a personification of the Messiah, and loyalty towards one’s own Nazarean Jewish community as part of the unique/particular body of Messiah. In this instance the Master of Nazareth is teaching that without unquestionable loyalty there can be no authentic and meaningful “cleaving.”

 

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

 

Answer: Psalm 63:8 states: “My soul is cleaved after You; Your right hand upholds me.” Here, the cleaving with unquestionable loyalty, despite the many who will try to make us desist of being loyal to the Master of Nazareth and his Jewish Nazarean Hakhamim, and the Jewish Nazarean community, if we remain faithful as it is said: “And the dragon was enraged against the woman, and he went off to make war with the rest of her seed [fig., offspring], the ones keeping the commandments of God and having the testimony of Yeshuah” (Rev. 12:17), then one of the most precious rewards will be ours in this world and in the world-to-come – namely “Your right hand (i.e. the Messiah) upholds me.”

 

 

Tying All Ends Together – The Prophetic Statement

 

1.     What is the common thread that binds  our Torah Seder of Exodus 29:1-46, with Psalm 63, Yeshayahu (Isaiah) 61:6 - 62:5, 54:1-10, and Matityahu 10:37-39?

 

Answer: Let us see …

 

a)    In Exodus 29:1-46, the Torah Seder starts with the theme of “sanctifying (setting apart) the priests to minister as such to G-d”

b)    In Psalm 63 we heard about putting G-d at the very first of every thing, and giving to him of the very best.

c)     In Isaiah 61:6 – 62:5 all Jews but more in particular Nazarean Jews are called to become Melchizedechian priests to the fullest, as it is written: “But you will be called, Priests of Ha-Shem; it will be said of you, Ministers of our God”

d)    In Isaiah 54:1-10 we read about the need to look forward at our real mission as Nazarean Jews to go and Talmudize the Gentiles and to “Make the place of our tent larger, and let us stretch out the curtains of our dwellings. Do not spare, lengthen our cords and strengthen our stakes.”

e)     And finally in Matityahu 10:37-39 we have a solemn calling  stating that “cleaving to G-d” requires sine qua non unquestionable loyalty to the Master, his Hakhamim, and his particular close community. 

 

Putting it altogether the message is that cleaving to G-d, ipso facto means cleaving to His human representatives – i.e. the Hakhamim, to which we owe unquestionable loyalty, love and appreciation.

 

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

 

Answer: That many who believe to be disciples of the Master of Nazareth need a drastic paradigm shift if they are to see exceptional good fruit and blessings in their lives, children need to see their father or head of the household as G-d’s representative to them, wives need to see the same in their husbands [see more on this in http://www.betemunah.org/marriageact.html ]

and all need to see in their Hakham that he stands as a messenger of G-d, and thus “ the lips of the priest must guard knowledge, and they must seek the Law from his mouth; for he is the messenger of Ha-Shem of Hosts.”  With proper order established we can have vibrant Jewish Nazarean Communities.

 

 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai

 

 

 

The Rabbi’s Private Prophetic  Study

for the Week of September 3 – September 1, 2006

 

 

Sunday September 3, 2006               Torah Reading: Exodus 30:1-38

 

Contents of the Torah Seder

 

·       The Altar of Incense – vv.1-10

·       The Holy Half-Shekel – vv. 11-16

·       The Laver – vv. 17-21

·       The Oil – vv. 22-33

·       The Incense – vv. 34-38

 

Questions for study and analysis:

 

1.     In Psalm 141:2 we read: “Let my prayer be established before You as incense; the lifting up of my hands as the evening sacrifice.” And in Rev. 8:3 we read: “And another angel came and stood on the altar, having a golden censer. And many incenses were given to him, that he should give them with the prayers of all the saints on the golden altar before the throne.” From these two texts some propose that the symbolic meaning of incense is prayer. If this is so, then what is the precise symbolic meaning of the altar of incense?

 

2.     It has been observed that the Altar of Incense was to be made of shittim wood (normally translated as Acacia wood, the Septuagint translation, renders the original by ξυλον ασηπτον, “incorruptible wood”), and covered with gold, pure gold, about a yard high and half a yard square, with horns at the corners, a golden cornice round it, with rings and staves of gold, for the convenience of carrying it, Exodus 30:1-5. It does not appear that there was any grate to this altar for the ashes to fall into, that they might be taken away; but, when they burnt incense, a golden censer was brought with coals in it, and placed upon the altar, and in that censer the incense was burnt, and with it all the coals were taken away, so that no coals nor ashes fell upon the altar. The measure of the altar of incense in Ezekiel's temple is double to what it is here (Ezekiel 41:22), and it is there called “an altar of wood,” and there is no mention of gold. Why would this be so?

 

3.     “When you lift up the head of the sons of Israel, of those numbered,” etc. (Exodus 30:12). Moses did so twice, and doubtless observed the law here prescribed. The tax was not levied from women, minors, old men (Numbers 1:42, Numbers 1:45), and the Levites (Numbers 1:47), they being not numbered. This was not a voluntary contribution, but a ransom for the soul or lives of the people It was required from all classes alike, and a refusal to pay implied a willful exclusion from the privileges of the sanctuary, as well as exposure to divine judgments. This was the same impost that was exacted from our Master (Matityahu 17:24-27), and it was usually devoted to repairs and other purposes connected with the services of the sanctuary.

 

a)     In Synagogues we have annual or semester or monthly fees per person (excluding women, minors, old men and ministers) to cover the costs of maintenance of the sanctuary and cemetery, and which are apart from tithes. In Christianity that is all covered by the tithes and offerings. What is wrong with this Christian concept?

b)    What specific lessons does the passage of Matityahu 17:24-27 teaches in the Midrashic style concerning the Holy Half-Shekel?

 

4.     The bronze for the “Laver of brass” and its foot was supplied from the bronze mirrors of the women who voluntarily gave up these articles of luxury. Bronze mirrors were much used by the ancient Egyptians. No hint is given in the Torah text as to the form of the laver. The brazen sea and the ten lavers that served the same purpose in the temple of Solomon, were elaborately worked in artistic designs and are minutely described 1Kings 7:23-29.

 

a)     Why were these bronze mirrors so special to the Israeli women and to the history of Israel’s survival?

b)    This being so, what is the connection between these bronze mirrors, and the purpose for which the laver was used?

c)     The “Laver of Brass” is symbolic of the Jewish Mikveh (Baptistry). If so, according to the Jewish Bible how many kinds of baptisms (full immersions in water) are indicated?

 

5.     The command of the Holy Half-Shekel is sandwiched between the command to build the altar of incense and the command to build the laver of brass. What is the significance of this?

 

 

 

Monday September 4, 2006             Tehillim Reading: Psalm 64

 

Contents of the Psalm                                  

 

Poetic Justice for Evil Tongues

    

Having prayed for protection from those who conspire against him, and having depicted their malicious schemes for the destruction of the innocent, the Messiah King David anticipates the intervention of G-d to turn the scheme upon the schemers causing terror amongst the lawless and joy in those who are  righteous/generous

    

1.     Messiah King David prays for protection from those who conspire against him – vv. 1-2

 

2.     Messiah King David characterizes his enemies, depicting their malicious schemes for the destruction of the innocent – vv. 3-6

 

  1. Messiah King David prophesies the intervention of G-d who will turn the destructive scheme upon the schemers themselves, causing great terror among the unrighteous but great joy among the righteous/generous – vv. 7-10

 

Questions for study and analysis:

 

1.     “Preserve my life from fear of the enemy” (v.1) - Either Saul or Absalom is being alluded to here. Messiah King David prayed that his life might be made so secure that he would not have occasion to be afraid of his enemy, or he prayed that his life many never fear the enemy.

 

a)     Which of the two interpretations of this text do you think is more appropriate?

b)    It appears from experience that we will always be confronted with enemies what should be our attitude when facing this issue?

c)     What is in the mechanism of “fear” that is so lethal as taught in the Scriptures?

 

2.     “You (G-d) will hide me from the secret counsel of evil-doers, from the tumultuous crowd of the workers of lawlessness” (v.2)

 

a)     Why “hide me”? Why not “give me victory over”?

b)    Why is G-d in the business of hiding everything that is of worth from the general public and from evildoers?

 

3.     “But G-d shall shoot an arrow at them; their wounds shall suddenly appear” (64:7) – The blows which they thought to give to others would come on themselves, and this would occur at an unexpected moment.  This, following the universal principle that one reaps what one sows, why then do some people go on about life ignoring this well proven principle?

 

4.     “So they shall be confounded; their tongue falls upon themselves; everyone seeing them shall flee” (64:8 – compare with v.3). What is ultimately the problem with “Lashon Hara” (speaking evil about your fellowman)?

 

5.     What concept or point in our Torah Seder of Exodus 30:1-38 served as inspiration for Messiah King David to write this Psalm as a Midrashic commentary?

 

 

 

Tuesday September 5, 2006             Ordinary Ashlamatah Reading:  Malachi 1:11 – 2:7

 

Questions for study and analysis:

 

1.     How is Malachi 1:11 interpreted by the text of Yochanan (John) 4:21-24?

 

2.     “for My name will be great among the gentiles, says Ha-Shem of Armies” (1:1). “name” in Hebrew can mean either (1) characteristic prophetic role, or (2) authority. Having this in mind, and looking at the contexts of this verse,

 

a)     To what extent has this prophecy come to pass, and what is still remaining in its total fulfillment?

b)    What events and forces have inhibited the complete fulfillment of this verse?

c)     Why is the name “Ha-Shem of Armies” connected with this prophecy? Why not, for example, the name “G-d Almighty”?

 

3.     “But cursed be a deceiver …” (1:14). All who have vowed, should learn hence, that what they have vowed should be given to G-d, entire, manly, the most perfect, the very best. For, reverence for the Supreme and Divine Majesty to whom they consecrate themselves demands this, that they should offer Him the highest, very best and most perfect, making themselves a whole-burnt-offering to G-d. How does Romans 12:1-2 addresses this matter?

 

  1.  “My covenant with him was life and peace, and I gave them to him for fear; and he feared Me, and he is put in awe before My name. The Law of truth was in his mouth, and lawlessness was not found in his lips. In peace and in justice/generosity he walked with Me, and he turned many from lawlessness. For the lips of the priest should guard knowledge, and they should seek the Law from his mouth; for he is the messenger of Ha-Shem of Armies” (2:5-7).

 

a)     Here we find a concise shopping list of traits that should be fully dwelling in a Torah Scholar, can you enumerate them?

b)    According to these three verses what is so special of these Torah Scholars, that they should merit our total obedience, allegiance and support to them?

 

5.     What caught the eye of the prophet in our Torah Seder  of Exodus 30:1-38, that served as a platform for this prophecy?

 

 

 

Wednesday September 6, 2006        Special Ashlamatah Reading:  Yeshayahu (Isaiah) 60:1-22

                                                            For the sixth Sabbath of the Consolation of Israel

 

Questions for study and analysis:

 

1.     “Arise, shine” (Hebrew: קוּמִי אוֹרִי – “Qumi Ori”). This is evidently addressed to Zion regarded as the seat of the congregation. It is represented as having been in a state of affliction and calamity (compare Isaiah 3:26; 52:1-2). She is now called on to arise from the dust, and to impart to others the rich privileges which were conferred on her. These two Hebrew words are used prominently in the anthem sang on Friday Evenings at the Esnoga called “Lekha Dodi” (Come My Beloved).  What two key messages are given here for us as Nazarean Jews?

 

2.     “For behold, the darkness shall cover the earth, and gross darkness the gentiles. But Ha-Shem will rise on you, and His glory will be seen on you” (60:2). This is designed to turn the attention to the fact that all the gentiles will be enveloped in deep spiritual night.

 

a)     This passage speaks of הַחֹשֶׁךְ “Ha-Hoshekh” (“the darkness”) and then it procedes to mention וַעֲרָפֶל "VaA'arafel” (“and gross darkness”). Are these two kinds of darkness the one and the same? And what do these point to?

b)    “and His glory shall be seen upon you” - וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה “UKh’vodo A’alayikh  Year’eh.” What does this precisely entails?

 

3.     וְהָלְכוּ גוֹיִם, לְאוֹרֵךְ – V’Hal’khu Goyim L’Orekh – (“And gentiles will walk by your light” – 60:3) i.e. the Gentiles will accept and live the Halakhah of your light. What are the precise implications of this statement?

 

4.     וְשַׂמְתִּי פְקֻדָּתֵךְ שָׁלוֹם, וְנֹגְשַׂיִךְ צְדָקָה – “V’Sham’ti P’qudatekh Shalom, V’nog’sayikh Ts’daqah” – (“I will also make your Paqidim (officers) peace, and righteousness/generosity your magistrates” – 60:17). According to this statement what is the chief objective of the office of a Paqid, and of a Hakham?

 

5.     According to v.18 is this speaking of a future reality or a progressive one which is ours to make with the help of G-d?

 

 

 

Thursday September 7, 2006                       Midrash of Matityahu (Matthew) 10:40-42

 

Rabbi’s translation:

 

40.  ¶ He who receives (welcomes and accepts) you [Hakhamim] receives (welcomes and accepts) me (the Messiah), and he who receives (welcomes and accepts) me (the Messiah) receives and welcomes and accepts Him (G-d) Who sent me.

41.  He who receives (welcomes and accepts) a prophet because he is a prophet will receive a prophet's reward, and he who receives (welcomes and accepts) a Tsadiq (righteous/generous man) because he is a Tsadiq will receive a Tsadiq's reward.

42.  And whoever gives to one of these little [in rank or influence] Talmidim even a cup of cold water because he is may Talmid, Amen! I declare to you, he will not lose his reward.

 

Questions for study and analysis:

 

1.     The Hebrew word for “receive” is “Qibel” like in Mishnah Pirqe Abot 1:1 – “Mosheh Qibel Torah MiSinai” (Moses received the Torah from Sinai). This is also the root for Qabalah – i.e. “that which is received.” Twice is this verb mentioned in the above pericope. Taking into consideration the context in which this word appears what are the implications of this pericope?

 

2.     Why did the Master of Nazareth prophetically called his Talmidim (postgraduate advanced law students) “little”?

 

3.     Three rewards are mentioned here – that of a Hakham, that of a prophet, and that of a Talmid (Nazarean Law student). Notice the order and ranking. What is this significance of this and implications?

 

4.     In the Hebraic mind-set, what does it mean and entail “to receive”?  

 

5.     What caught the eye of Matityahu (Matthew) in our Torah Seder  of Exodus 30:1-38, that served as a platform for this statement?

 

 

Friday September 8, 2006    Tying All Ends Together – The Prophetic Statement

 

3.     What is the common thread that binds our Torah Seder of Exodus 30:1-38, with Psalm 64, Malachi 1:11 – 2:7, Isaiah 60:1-22, and Matityahu 10:40-42?

 

4.     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