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

 

 

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

 

Roll of Honor:

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

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

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

His Honor Paqid Adon David ben Abraham

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

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

Her Excellency Giberet Sarai bat Sarah & beloved family

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

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

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Yaaqov ben David

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

Her Excellency Giberet Krysta Wallrauch & beloved family

 

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that GOD’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

 

Also, a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

 

                                                                            

Blessings Before Torah Study

 

Blessed are You, Ha-Shem our GOD, King of the universe, Who has sanctified us through Your commandments, and commanded us to actively study Torah. Amen!

 

Please Ha-Shem, our GOD, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and our offspring's offspring, and all the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your delight. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!

 

Blessed are You, Ha-Shem our GOD, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!

 

Ha-Shem spoke to Moses, explaining a Commandment. "Speak to Aaron and his sons, and teach them the following Commandment: This is how you should bless the Children of Israel. Say to the Children of Israel:

 

May Ha-Shem bless you and keep watch over you; - Amen!

May Ha-Shem make His Presence enlighten you, and may He be kind to you; - Amen!

May Ha-Shem bestow favor on you and grant you peace. – Amen!

 

This way, the priests will link My Name with the Israelites, and I will bless them."

 

These are the Laws for which the Torah did not mandate specific amounts: How much growing produce must be left in the corner of the field for the poor; how much of the first fruits must be offered at the Holy Temple; how much one must bring as an offering when one visits the Holy Temple three times a year; how much one must do when performing acts of kindness; and there is no maximum amount of Torah that a person must study.

 

These are the Laws whose benefits a person can often enjoy even in this world, even though the primary reward is in the Next World: They are: Honoring one's father and mother; doing acts of kindness; early attendance at the place of Torah study -- morning and night; showing hospitality to guests; visiting the sick; providing for the financial needs of a bride; escorting the dead; being very engrossed in prayer; bringing peace between two people, and between husband and wife; but the study of Torah is as great as all of them together. Amen!

 

A Prayer for Israel

 

Our Father in Heaven, Rock, and Redeemer of Israel, bless the State of Israel, the first manifestation of the approach of our redemption. Shield it with Your lovingkindness, envelop it in Your peace, and bestow Your light and truth upon its leaders, ministers, and advisors, and grace them with Your good counsel. Strengthen the hands of those who defend our holy land, grant them deliverance, and adorn them in a mantle of victory. Ordain peace in the land and grant its inhabitants eternal happiness.

 

Lead them, swiftly and upright, to Your city Zion and to Jerusalem, the abode of Your Name, as is written in the Torah of Your servant Moses: “Even if your outcasts are at the ends of the world, from there the Lord your God will gather you, from there He will fetch you. And the Lord your God will bring you to the land that your fathers possessed, and you shall possess it, and He will make you more prosperous and more numerous than your fathers.” Draw our hearts together to revere and venerate Your name and to observe all the precepts of Your Torah, and send us quickly the Messiah son of David, agent of Your vindication, to redeem those who await Your deliverance.

 

We pray for his Honor Adon Tzuriel ben Avraham. Mi Sheberach…He who blessed our forefathers Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon, may He bless and heal His Honor Paqid Tzuriel ben Avraham, May the Holy One, Blessed is He, be filled with compassion for him to restore his health, to heal him, to strengthen him, and to revivify him. And may He send him speedily a complete recovery from heaven, among the other sick people of Yisrael, a recovery of the body and a recovery of the spirit, swiftly and soon, and we will say amen ve amen!

 

Shabbat: “Eleh Mas’ei” – Sabbath: “These are the stages”

& 6th Sabbath of Consolation

 

 

 

Contents of the Torah Seder

 

·        Israel is G-d’s child upon whom He bestows compassion – Numbers 33:1-4

·        Stages of the Journey from Rameses in Egypt to Sinai – Numbers 33;5-15

·        From Kibroth-HaTaavah to Kadesh – Numbers 33:16-36

·        March in the Fortieth Year to the Borders of Moab – Numbers 33:37-49

·        Commands with Regards to the Settlement in Canaan – Numbers 33:50-56

 

Reading Assignment:

 

 

Welcome to the World of P’shat Exegesis

 

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/s is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

 

The Seven Hermeneutic Laws of R. Hillel are as follows:

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

 

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

 

Welcome to the World of Remes Exegesis

 

Thirteen rules compiled by Rabbi Ishmael b. Elisha for the elucidation of the Torah and for making halakic deductions from it. They are, strictly speaking, mere amplifications of the seven Rules of Hillel, and are collected in the Baraita of R. Ishmael, forming the introduction to the Sifra and reading as follows:

 

1. Ḳal wa-ḥomer: Identical with the first rule of Hillel.
2. Gezerah shawah: Identical with the second rule of Hillel.
3. Binyan ab: Rules deduced from a single passage of Scripture and rules deduced from two passages. This rule is a combination of the third and fourth rules of Hillel.
4. Kelal u-Peraṭ: The general and the particular.
5. u-Peraṭ u-kelal: The particular and the general.
6. Kelal u-Peraṭ u-kelal: The general, the particular, and the general.
7. The general which requires elucidation by the particular, and the particular which requires elucidation by the general.
8. The particular implied in the general and excepted from it for pedagogic purposes elucidates the general as well as the particular.
9. The particular implied in the general and excepted from it on account of the special regulation which corresponds in concept to the general, is thus isolated to decrease rather than to increase the rigidity of its application.
10. The particular implied in the general and excepted from it on account of some other special regulation which does not correspond in concept to the general, is thus isolated either to decrease or to increase the rigidity of its application.
11. The particular implied in the general and excepted from it on account of a new and reversed decision can be referred to the general only in case the passage under consideration makes an explicit reference to it.
12. Deduction from the context.
13. When two Biblical passages contradict each other the contradiction in question must be solved by reference to a third passage.

 

Rules seven to eleven are formed by a subdivision of the fifth rule of Hillel; rule twelve corresponds to the seventh rule of Hillel, but is amplified in certain particulars; rule thirteen does not occur in Hillel, while, on the other hand, the sixth rule of Hillel is omitted by Ishmael. With regard to the rules and their application in general. These rules are found also on the morning prayers of any Jewish Orthodox Siddur.

Rashi & Targum Pseudo Jonathan for: Bamidbar (Numbers) 33:1 – 56

 

 

Rashi Commentary for: ‎ Bamidbar (Numbers) 33:1 – 56

 

1 These are the journeys. Why were these journeys recorded? To inform us of the kind deeds of the Omnipresent, for although He issued a decree to move them around [from place to place] and make them wander in the desert, you should not say that they were moving about and wandering from station to station for all forty years, and they had no rest, because there are only forty-two stages. Deduct fourteen of them, for they all took place in the first year, before the decree, from when they journeyed from Rameses until they arrived in Rithmah, from where the spies were sent, as it says, “Then the people journeyed from Hazeroth [and camped in the desert of Paran].” (12:16); “Send out for yourself men…” (13:2), and here it says, “They journeyed from Hazeroth and camped at Rithmah,” teaching us that it [Rithmah] was in the desert of Paran. Subtract a further eight stages which took place after Aaron’s death-from Mount Hor to the plains of Moab-during the fortieth year, and you will find that throughout the thirty-eight years they made only twenty journeys. I found this in the commentary of R. Moshe (Hadarshan) [the preacher] (Mid. Aggadah). R. Tanchuma expounds it in another way. It is analogous to a king whose son became sick, so he took him to a far away place to have him healed. On the way back, the father began citing all the stages of their journey, saying to him, “This is where we sat, here we were cold, here you had a headache etc.” - [Mid. Tanchuma Massei 3, Num. Rabbah 23:3]

 

4 And the Egyptians were busy burying. occupied with their mourning.

 

18 Rithmah. Heb. רִתְמָה, so named because of the slander of the spies, for it says, “What can He give you, and what can He add to you, you deceitful tongue? Sharpened arrows of a mighty man, with coals of brooms רְתָמִים” (Ps. 120:3-4). - [Mid. Aggadah]

 

38 from Kadesh-barnea This was its name; there were two places called Kadesh [one Kadesh-barnea and one Kadesh unmodified].

 

40 The Canaanite…heard. To teach you that it was the news of Aaron’s death that he heard, for the clouds of glory had withdrawn, and he thought that permission had been granted to wage war against Israel. This is why it [Scripture] repeats it [here]. — [R. H. 3a]

 

44 the ruins of Abarim. Heb. עִיּי הָעֲבָרִים, an expression denoting waste and ruins, as “into a heap (לְעִי) in the field” (Micah 1:6); “they have turned Jerusalem into heaps (לְעִיִּים)” (Ps. 79:1).

 

49 from Beth-jeshimoth to Abel-shittim. This teaches you that the extent of Israel’s camp was twelve mil [a mil equaling approximately 3500 ft.] for Rabbah bar bar Channah said, “I myself saw that place [and it is three parasangs (12 mil) square].” - [Eruvin 55b]

 

Abel-shittim. The plain of Shittim was called Abel.

 

51 When you cross the Jordan…you shall drive out…. Were not they previously forewarned about this a number of times? However, Moses said to them, “When you cross over the Jordan on dry land, you shall cross on this condition, for if not, water will come and inundate you.” And so we find that Joshua said the same to them while they were still in the Jordan. — [Sotah 34a]

 

52 You shall drive out. Heb. וְהוֹרַשְׁתֶּם, you shall drive them out.

 

their temples. Heb. מַשְׂכִּיֹּתָם, as the Targum [Onkelos] renders, סִגְדַּתְהוֹן, their houses of worship, so called because they would cover (מַסְכְּכִין) the ground with a marble floor, on which they would prostrate themselves with outstretched hands and legs, as it is written, “And in your land you shall not place a pavement stone on which to prostrate yourselves (אֶבֶן מַשְׂכִּית) in your land on which to prostrate yourselves” (Lev. 26:1).

 

their molten [idols]. Heb. מַסֵּכֹתָם, as the Targum renders, מַתְּכַתְהוֹן, their molten [idols].

 

53 And you shall clear out the Land. You shall vacate it of its inhabitants, and then you shall “settle in it.” Only then will you be able to survive there, but if you do not do this, you will be unable to survive there.

 

54 wherever [the lot] falls. Heb. אֶל אֲשֶׁר יֵצֵא לוֹ שָׁמָּה, to…that the lot falls. This is an elliptical verse [and its meaning is:] The place to which the lot falls for him, shall be his.

 

according to the tribes of your fathers. According to the number of those who left Egypt (B.B. 117a). Another interpretation: with twelve territories, like the number of tribes.

 

55 those whom you leave over. They will be a source of misfortune for you.

 

as spikes in your eyes. Heb. לְשִׂכִּים, pins that will gouge out your eyes. The Targum [Onkelos renders], יְתֵדוֹת (Exod. 38:20), pins or spikes [as] סִכַּיָּא -

 

and thorns. Heb. וְלִצְנִינִם. The commentators interpret this in the sense of a hedge of thorns which will surround you, fencing you in and confining you so that none can leave or enter. –

 

and they will harass you. Heb. וְצָרְרוּ, as the Targum [Onkelos] renders [וִיעִיקוּן, and they will harass you, cause you distress].

 

 

Hakham’s Commentary on the Torah

 

The astounding silence of Chazal, and the great Jewish commentators, on this section of Torah, suggests that great secrets are being concealed within this small passage. Just as it is the glory of HaShem to conceal a matter, so it is the glory of a king to search it out.[1] One of the ways to search out the secrets is to carefully note the clues provided by Chazal.   Nachmanides concludes his observations on this parasha with a most intriguing and esoteric comment: “Thus the writing down the journeyings was a commandment of G-d, either to show His mercy, or for a purpose the SECRET of which has not been revealed to us....”   One of the clues which is often quoted by modern commentators is the following Midrash:   Midrash Tanchuma, Mas’ei 3 This is comparable to a king whose child was ill, and he took him to another place to heal him. On their return journey, the father recounted all their stations: “Here we slept,” “Here we were cooled,” “Here your head hurt.” By the same token, G-d said to Moshe: Recount for them all the places where it was that they had angered Me.   One of the clues that can be gleaned from this Midrash is that there are three places mentioned: Here we slept. Here we were cooled. Here your head hurt.   The Admor M’Gur zt”l explains the deeper significance of these places: “Here we slept...” — on the morning of the giving of the Torah, the people over-slept, and Moshe had to run through the camp to rouse them from their slumber. “Here we got cold...” — Amalek, the arch-enemy of the Jewish People, “cooled” their ardor in the service of their Creator. “And here your head was hurting...” — (lit. you “doubted your head“) — in the incident of the golden calf you “doubted your head“, you doubted your leader Moshe, which showed a lack in the fundamentals of faith.   This suggests that our forty-two stages should be divided into groups of three. These groups of three will be demarked by the three attributes mentioned above.   The chart (to the right) shows that nearly all of the stages are mentioned twice in Bamidbar 33. The first time they are prefixed with a ב and the second time they are prefixed with a מ. In ALBaM gematria a מ substitutes for a ב. As we mentioned before, the numerical value of מב is forty-two. This gives us a second connection to the forty-two letter name of HaShem and our forty-two journeys:

# Camp To From 1 Succoth - סכת בסכת מסכת 2 Etham - אתם באתם מאתם 3 Pi Hahiroth - החירת פי על־פי החירת מפני החירת 4 Marah - מרה במרה ממרה 5 Elim - אילם ובאילם מאילם 6 Reed Sea - סוף ים על־ים־סוף מים־סוף 7 Sin - מדבר־סין במדבר־סין ממדבר־סין 8 Dophkah - דפקה בדפקה מדפקה 9 Alush - אלוש באלוש מאלוש 10 Rephidim - רפידם ברפידם מרפידם 11 Desert of Sinai - סיני מדבר במדבר סיני ממדבר סיני 12 Kibroth Hattaavah - התאוה קברת בקברת התאוה מקברת התאוה 13 Chazeroth - חצרת בחצרת מחצרת 14 Rithmah - רתמה ברתמה מרתמה 15 Rimmon Perez - פרץ רמן ברמן פרץ מרמן פרץ 16 Livnah - לבנה בלבנה מלבנה 17 Rissah - רסה ברסה מרסה 18 Kehelathah - קהלתה בקהלתה מקהלתה 19 Shapher - הר־שפר בהר־שפר מהר־שפר 20 Haradah - חרדה בחרדה מחרדה 21 Makheloth - מקהלת במקהלת ממקהלת 22 Tahath - תחת בתחת מתחת 23 Terah - תרח בתרח מתרח 24 Mithcah - מתקה במתקה ממתקה 25 Chashmonah - חשמנה בחשמנה מחשמנה 26 Moseroth - מסרות במסרות ממסרות 27 Bene Yaakan - יעקן בני בבני יעקן מבני יעקן 28 Char Haggidgad - הגדגד חר בחר הגדגד מחר הגדגד 29 Yotvathah - יטבתה ביטבתה מיטבתה 30 Avronah - עברנה בעברנה מעברנה 31 Etzion Geber - גבר עצין בעצין גבר מעצין גבר 32 Kadesh (Rekem) - קדש במדבר־צן הוא קדש מקדש 33 Hor - הר ההר בהר ההר מהר ההר 34 Tzalmonah - צלמנה בצלמנה מצלמנה 35 Punon - פונן בפונן מפונן 36 Oboth - אבת באבת מאבת 37 Iye Abarim - העברים עיי בעיי העברים מעיי העברים 38 Divon Gad - גד דיבן בדיבן גד מדיבן גד 39 Almon Diblathaim - דבלתימה עלמן בעלמן דבלתימה מעלמן דבלתימה 40 Abarim - הרי העברים בהרי העברים מהרי העברים 41 Moab - ערבת מואב בערבת מואב   42 Beth Jeshimoth - הישמת בית   מבית הישמת

 

 

 

 

Rabbenu Bachaye in his commentary on the Torah says that besides shedding light on what happened in the desert on the journeys, the account of the journeys and their stations has for us an additional benefit in that it gives us a glimpse into the future.

 

Paraphrasing an idea which is brought by the Ramban in his argument with Pablo Christiani and based on a little known Midrashic work, he says that the words of all the prophets allude to the fact that the final redemption of the Jewish people will be identical to the first one. Just as the Jewish people went out of Egypt into the desert, so in the future will Israel take to the desert.

 

They will travel to the same stations that Israel travelled to, after the Exodus. HaShem will sustain them and lead them as before. The final remaining sparks will be gathered up, the final healings completed and the redemption realized. The whole world will know that HaShem is Echad.

 

This is alluded to in the verse which twice mentions the word “mozta’eihem”, their stations. First it is written, “Moshe recorded the stations of their journeys...”. Then the verse says afterwards, “...these are their journeys between the stations.” The first mention of “mozta’eihem”, their stations, refers to the going out of Egypt, the second mention to the going out of this, the last of the bitter Exiles.

 

Since the Parsha begins by saying “Eleh” these are the journeys of the Children of Israel, is concluded by saying “V’Eleh” and these are the journeys. Eleh comes to limit the scope of a subject -- these are the journeys that were. V’Eleh” comes to add on to what we already know, it refers to the journeys that will be, the journeys that await us at the end of our Exile, may it speedily come upon us.

 

Ketubim: Tehillim (Psalms) 106:28-33

 

 

Rashi’s Commentary to Tehillim (Psalms) 106:28-33

 

27 And to cast their seed among the nations From that time, the destruction of the Temple was decreed upon them, for on the night of the ninth of Ab they went, and the Holy One, blessed be He, said, “They wept for nothing, and I shall establish for them weeping for generations.”

 

33 For they rebelled Moses and Aaron.

 

against His spirit with (Num. 20:10) “Hear now, you rebels!”

 

and He uttered with His lips an oath (Num. 20:12): “Therefore you shall not bring this community, etc.”

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎106:28-33

By: Hakham Dr. Hillel ben David

 

For continuity I am repeating my intro from the first part of our psalm.

 

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

 

However, even while God was displaying unprecedented kindness to Israel, the Israelites were negligent in their duties toward God, and they failed to appreciate His wonders. Indeed, they defied God’s representative, Moshe, and rebelled against his commands. This defiance initiated the spiritual and moral decline which eventually led to the Jew’s exile from the Holy Land.^[3]

 

The Psalmist completes his description of Israel’s infidelity and exile with a prayer for redemption (verse 47), Save us HaShem, our God, and gather us from among the peoples, to thank Your Holy Name and to glory in Your praise!

 

This psalm concludes the fourth Book of Tehillim with the declaration, blessed is HaShem, the God of Israel, from This World to the World to Come, and let the entire nation say, “Amen!” Praise God!^[4]

 

This portion of our psalm contains some interesting words in a context that is unusual. Consider:

 

Tehillim (Psalms) 106:30-31 And Pinchas arose and executed judgment, and the plague was halted. It was ascribed to him as Tzedaka (righteous/generous)^[5] for all generations forever.^[6]

 

Now, let’s put this in the context the Torah gives us:

 

Bamidbar (Numbers) 25:11 Pinchas, the son of Eleazar, the son of Aaron the priest, has turned my anger away from the people of Israel, while he was zealous for my sake among them, that I consumed not the people of Israel in my jealousy.

 

Let's take a closer look at the above verse from Tehillim: And Pinchas^[7] arose and executed judgment (וַיְפַלֵּל). The Hebrew root for executing judgment is פלל. The word tefilah, prayer,^[8] stems from the same root. The Midrash teaches that when Pinchas arose, he arose in order to pray.

 

Midrash Rabbah - Genesis LXVIII:9 R. Joshua b. Levi said: Our patriarchs instituted the three [daily] services. Abraham instituted morning prayer, for it says, And Abraham got up early in the morning to the place where he had stood before the Lord:^[9] now standing refers to prayer, as it says, Then stood up Phinehas, and prayed.^[10]

 

The Midrash understands this verse to mean that Pinchas prayed, and his prayers were effective to remove the plague from the Jewish People. It would seem from the words of the Midrash that the prayer of Pinchas was not incidental. Rather, his prayer was critical for the survival of the Jewish People. Because of his prayer and his act, Pinchas stopped the plague when it had only killed 24,000 people. If he had not acted, who knows how many more would have died.

 

What is the relationship between prayer and judgment, and why is Pinchas' act described in these terms? To understand the answer, we will need a bit of background. Consider that the root - פלל,^[11] to judge, also means to differentiate, to clarify, to decide.

 

Prayer is called tefilah because it is the soul's yearning to separate the chaff from the fruit, to define what truly matters, and to separate that from the trivialities of life that often masquerade as essential.^[12] Prayer is judging yourself and changing who you are.

 

Ostensibly, what Pinchas did by killing Zimri and Kozbi^[13] was an act of judgment. He needed to set aside his natural inclination towards peace and civility, and, for HaShem's sake, commit a most brutal and unmerciful act.

 

By attributing his lineage to Aaron,^[14] the Torah dispels any claim that Pinchas was brutal and a man of vengeance. Pinchas was not brutal. He was a grandson of Aaron, who so loved peace and harmony that he couldn't bear to see two Jews fighting. In killing the sinners, Pinchas was not revealing his violent and untamed nature, but rather committing an act of pe'lila (פלל), of separating what he might like to do from what must be done and acting on that knowledge.

 

Our Psalm uses the term va-ye'falel (from the root פלל), and he executed judgment.^[15] Like tefilah, where we separate truth from fancy, Pinchas had to remove himself from his own gentle nature in order to perform an act of brutality and vengeance.

 

Sanhedrin 81b At that moment Moses forgot the halachah [concerning intimacy with a heathen woman], and all the people burst into tears; hence it is written, and they were weeping before the door of the tabernacle of the congregation. And it is also written, And Pinchas, the son of Eleazar, the son of Aaron the priest, saw it. Now, what did he see? — Rab said: He saw what was happening and remembered the halachah, and said to him, ‘O great-uncle! did you not teach us this on thy descent from Mount Sinai: He who cohabits with a heathen woman is punished by zealots?’ He replied. ‘He who reads the letter, let him be the agent [to carry out its instructions]’. Samuel said: He saw that ‘There is no wisdom nor understanding nor counsel against the Lord’:^[16] whenever the Divine Name is being profaned, honor must not be paid to one's teacher.^[17] R. Isaac said in R. Eleazar's name: He saw the angel wreaking destruction amongst the people. And he rose up out of the midst of the congregation, and took a spear in his hand;^[18] hence one may not enter the house of learning with weapons.

 

The Gemara states that Pinchas took Zimri and Kozbi and slammed them down on the ground, declaring, “because of these two sinners the Jewish People should lose twenty-four thousand people?!’ Although the Gemara states that Pinchas was litigating with his Creator, he was clearly praying that HaShem stop the plague.^[19]

 

Tzedaka plays a similar role. Man, by nature tends to hoard that which he has earned. “What's mine is mine and what's yours is yours.” He is attached to his possessions, and it does not come naturally to simply give them away, receiving nothing in exchange. The mitzva of tzedaka commands us to remove ourselves from our personal attachment to our money and possessions and separate a portion for those less fortunate than us. Perhaps it is for this reason that the verse declares, “It was ascribed to him as righteousness/generosity”, for in removing himself from his peace-loving nature, Pinchas was doing tzedaka.

 

Why does scripture describe Pinchas' vengeful act as one of “tzedaka”, usually translated as righteous, generous, or charity? What does the act of Pinchas have to do with tzedaka?

 

Pinchas through his zealousness removed the plague from the Bne Israel, thus committing an act of Tzedaka whereby life prevailed and death was excluded. As Shlomo said:

 

Mishlei (Proverbs) 10:2 Tzedaka saves from death.

 

Pinchas, by his tzedaka, reaped kindness from HaShem, as the Prophet said:

 

Hoshea (Hosea) 10:12 Sow charity for yourself and you will reap according to kindness.

 

The Tzedaka of Pinchas raises an interesting question: Why didn’t Moshe deal with Zimri and Kozbi?

 

As Moshe was in the time of Pinchas’ tzedaka, so also are leaders in every generation. In our generation, there are things about which the leaders of the generation are silent, and yet this does not always prove that nothing need be done, and that calculation and scholarly reasoning must be used to slip one’s way out of it. If one sees that he can do something, he must do it.

The fact that those greater than him say nothing may be similar to the fact that Pinchas was granted the opportunity to slay Zimri in order to become a Priest. This was his portion that he was destined to refine, and only by doing so could he attain personal perfection. Just as everyone is designated his own portion of material wealth, and no one can encroach upon someone else’s livelihood, so is it, and all the more, in the spiritual realm, for everyone has his share in Torah.^[20]

 

The leader of the tribe of Shimon, Zimri, committed the public sin of taking a Midianite woman, Kozbi, into his tent and having relations with her. This terrible, public rebellion against HaShem caused a plague to spread among the Jewish people. Pinchas was the only one to remember the law taught by Moses that “If one has relations with a gentile woman, zealots may attack him”.^[21] Even Moshe himself forgot this law. When Pinchas slew Zimri and Kozbi, the plague ceased. HaShem then rewarded him by granting him and all his descendants the status of Priesthood.^[22] Rashi, on Bamidbar 25:6, says that the reason Moshe forgot the law was “so that Pinchas would come and take that which was fit for him”, i.e., the reward of priestly status.

So, if one observes a community leader doing nothing about a certain issue, one should not necessarily conclude that this proves that no action is necessary, or that that leader is at fault for his inaction. Regardless of whether the leader is at fault, the one who sees clearly that a certain task needs to be done for the benefit of the community, and sees that he is able to carry it out, should know that this is his personal duty, and that the reason that he noticed this problem and that he is in a position to fix it, is that in so doing he will reach his personal tikkun, the rectification of his neshama, his soul.

 

Pinchas was not the leader amongst the Jewish people; Moses, Elazar, and the elders occupied the positions of authority. Yet when the need arose, Pinchas did not wait for the leaders' guidance, but seized the initiative himself.

 

The main task of the Levites is to learn Torah and to teach Torah. Pinchas was “teaching” that the proper way to act was to be zealous for the sake of HaShem.

 

Wow!

 

The reward promised to Pinchas is spread over two verses and appears to consist of two parts.

 

Bamidbar (Numbers) 25:10-13 And HaShem spake unto Moses, saying, 11 Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. 12 Wherefore say, Behold, I give unto him my covenant of peace: 13 And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.

 

In the first verse, HaShem grants him “My covenant of peace”.

Then, in the second verse, Pinchas receives the “covenant of eternal priesthood”.

 

The second of these promises is relatively clear. As Rashi explains^[23] if not for Pinchas' heroism, neither he nor his descendants would have earned the status of Priesthood, despite his being the grandson of the first High Priest, Aharon, and the son of the current High Priest, Elazar. The status of Priesthood was granted only to Aharon and his four sons, and to their descendants born after the initial anointing of Aharon and his sons. Since Pinchas had been born to Elazar prior to his having been anointed Priest, Pinchas did not earn the Priesthood. He earned this privilege only through his zealous defense of HaShem's honor as exhibited through his killing of Zimri and Kozbi.

 

The first part of his reward, however, seems unclear. What does HaShem mean by “My covenant of peace”?

 

Targum Yonatan Ben Uziel^[24] adopts a Midrashic interpretation of this verse, claiming that “My covenant of peace” means that Pinchas will live forever so that he will ultimately announce the final redemption. Targum Yonatan here refers to the famous comment of Chazal^[25] identifying the prophet Eliyahu as Pinchas. According to tradition, as mentioned in the final verses of Sefer Malachi, Eliyahu will come before “the great, awesome day of HaShem” to announce the arrival of the long-awaited redemption. The Targum Yonatan claims that it is to this that “My covenant of peace” refers.

 

This approach appears in “Peshat” form in the commentary of Sforno^[26] to this verse. He claims that the “covenant of peace” refers simply to long life. Pinchas lived during the story of “pilegesh be-giv’a”^[27] told in Sefer Shoftim,^[28] which occurred at least after the death of Yehoshua and his contemporaries, many decades after the incident recorded in Sefer Bamidbar. Undoubtedly, then, Pinchas enjoyed a particularly long life,^[29] all the more so, Sforno adds, if we accept the tradition that Eliyahu was Pinchas.

 

But how does the term “covenant of peace” mean longevity? The Sforno briefly explains, “Because demise occurs only as a result of the contrast between opposites”. The Sforno likely refers to the explanation presented at greater length later, by the Malbim. The human body operates only through the harmonious cooperation between its various different components. Death results from the disunity of the body's organs and systems when they lose the ability to communicate and interact with one another. For this reason, then, HaShem refers to long life as “the covenant of peace”, referring to a state of peace of harmony among the various parts of the body.

 

Upon reflection, it appears that there is no personality in the Jewish world that is both as admired and as mysterious as Elijah the Prophet. Just as his appearance on the Biblical scene was abrupt and sudden, with no background provided, so too his disappearance was mysterious and unnatural.

 

For the sake of comparison, let us consider the greatest prophet of all generations, Moshe Rabbeinu. The Torah takes the trouble to detail his birth to Amram and Yocheved, of the tribe of Levi, and also describes his death at Mount Nebo, “by the word of HaShem”.^[30]

 

With Eliyahu HaNavi, though, the situation is quite different. Let us first read what the Tanach says about his first, sudden appearance, when he speaks to King Ahab of Israel:

 

I Melachim (Kings) 17:1 Eliyahu the Tishbite, from among the residents of the Gilad, said to Ahab: By G-d... there will be no rain or dew these years, unless I say so.

 

The Tanach gives us no prior word as to who Eliyahu was or what were his qualifications to be Prophet. We meet him here for the first time, learning that it is he who holds the keys to the rain and dew that are to fall, or not, on the Land of Israel. And in fact, the rain did fall only when he gave the word.

 

And how is Eliyahu's departure from this world described? Just as mysteriously:

 

II Melachim (Kings) 2:11 They [Eliyahu and his student Elisha] were walking and talking, and behold a chariot of fire and horses of fire separated between the two, and Eliyahu ascended to the Heavens in a storm.

 

The mystery surrounding Eliyahu was so great that the Sages of Israel could not even agree on his exact identity. The Midrash^[31] tells us: One time, our teachers disagreed on this point: Some said that Eliyahu HaNavi was descended from the Tribe of Gad; others said he was from Binyamin. Eliyahu himself then stood before them and said: “Our teachers, why are you arguing about me? I am from the descendants of Rachel's sons [Joseph and Binyamin]”.

 

This famous notion, in the Midrash, that Pinchas is Eliyahu,^[32] the hero of the story of Baal Peor who, in our psalm and in Parashat Pinchas,^[33] receives a special reward for his zealotry, according to some opinions, is the same man known later as the prophet Eliyahu. Pirkei De-Rabbi Eliezer^[34] and Yalkut Shimoni^[35] describe in fuller detail the conversation between HaShem and Eliyahu at Mount Chorev^[36] after the prophet's famous, victorious “showdown” against the idolatrous prophets at Mount Carmel. As recorded in the Tanach,^[37] Eliyahu tells HaShem, “I have acted zealously for HaShem, the God of hosts, for the Israelites have forsaken Your covenant…”. The Midrash relates HaShem's critical response to Eliyahu: “You always act zealously! You were zealous at Shittim…” This zealotry at Shittim is a clear reference to the incident of Baal Peor, which occurred at Shittim,^[38] where Pinchas killed Zimri and Kozbi. Clearly, then, according to these Midrashim, Pinchas and Eliyahu are the same person.

 

Another interesting source relevant to this discussion is the Targum Yonatan Ben Uziel to Exodus (Shemot) 4:13. Moshe Rabbenu, in his insistent refusal to accept the task of going to Pharaoh to demand Bne Israel's release from bondage, pleads with HaShem, “Send whomever you will send”. Targum Yonatan explains this to mean, “Send the one whom you will eventually send”, meaning, send Pinchas, the one whom you will send in the end of days. Like the passage from Targum Yonatan in Parashat Pinchas, this refers to Eliyahu's mission^[39] to herald the coming of the final redemption.^[40] Clearly, then, Targum Yonatan identifies Pinchas, Moshe's great-nephew, as the prophet Eliyahu. Targum Yonatan makes this point even more explicitly a bit later in Sefer Shemot,^[41] where he writes that Amram, Moshe's father, lived to see his great-grandson, Pinchas, “he is Eliyahu, the high priest, who in the future will be sent to the Israelite exile, in the end of days”.

 

The Yalkut Shimoni in Parashat Balak^[42] likewise mentions explicitly that Pinchas is Eliyahu. It records HaShem telling Pinchas, “You brought peace between Me and My children, in the future, as well, you are the one who will bring peace between Me and My children”. The Midrash proceeds by citing the verse from the end of Sefer Malachi that indicates that Eliyahu will come to lead Bne Israel towards teshuva in anticipation of the final Day of Judgment.

 

This identification of Eliyahu as Pinchas may have a basis in the Talmud, as well. The Gemara^[43] tells the story of Rabba Bar Avuha, who once met Eliyahu in a graveyard. The rabbi asked him, “Are you not a Priest”? He wondered why Eliyahu was permitted in the cemetery if he was a Priest, given the prohibition against Priests contracting tumah.^[44] Eliyahu replied that the graves were those of Gentiles, and according to Rabbi Shimon Bar Yochai, the remains of Gentiles render tumah only upon direct contact; their graves, however, do not generate tumah. In any event, it emerges from this Gemara that Eliyahu was a Priest, which would obviously accommodate the theory that he was Pinchas. Indeed, Rashi, in his commentary to this Gemara, writes that the Gemara works under this very assumption.

 

Rabbi Mandelbaum draws further Talmudic evidence from a brief passage in Masechet Taanit.^[45] The mishnayot towards the beginning of the second chapter of that Masechet describe the prayer service conducted during public fast days. One prayer, which has been incorporated into our Selichot service, as well, goes through the Tanach^[46] and cites examples of where HaShem answered the prayers of our ancestors. In this appeal to HaShem, we ask that He answer us the way He answered them. The Gemara notes a chronological inconsistency in this prayer, that we mention HaShem's favorable response to the prophet Yonah before we speak of His having answered the prayers of David and Shlomo. Why would we discuss Yonah before we mention David and Shlomo, who lived many years earlier? Leaving aside the Gemara's response to this question, the Gemara, oddly enough, does not ask why this prayer mentions HaShem's answer to Eliyahu's prayer before it talks of David and Shlomo, despite the fact that Eliyahu, too, lived a good deal later than David and Shlomo! Rabbi Mandelbaum suggests that perhaps the Gemara assumed that Eliyahu was Pinchas, who indeed lived before David and Shlomo.

 

Finally, consider the following pasuk:

 

Malachi 3:23-24 Behold, I am sending you Elijah the Prophet ahead of the arrival of the awesome day of Divine Judgment. And he will return the heart of fathers to their sons, and the heart of sons to their fathers.

 

The Bne Israel angered Moshe at Meribah, according to our psalm, and he failed to sanctify HaShem. Pinchas, on the other hand, brought peace to an angry out of control nation and brought them near HaShem. He stopped the plague and brought the people to their senses. He brought peace between men and HaShem, which was the hallmark of Aharon, and indeed the priesthood. It is fitting that we see Pinchas as Eliyahu who will turn the hearts of the people and bring peace.

 

Ashlamatah: Yeshayahu (Isaiah) 11:16 – 12:6 + 14:1-2

 

 

Rashi’s Commentary on Yeshayahu (Isaiah) 11:16 -12:6+14:1-2‎‎

 

10 as a banner for peoples that peoples should raise a banner to gather to him.

 

11 a second time Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.

 

and from the islands of the sea the islands of the Kittim, the Romans, the descendants of Esau.

 

12 And he shall raise a banner Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.

 

13 Ephraim shall not envy Judah The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.

 

14 And they shall fly of one accord against the Philistines in the west Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה)”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan render it: And they shall join in one accord to smite the Philistines who are in the west.

 

and the children of Ammon shall obey them As the Targum states: Will hearken to them. They will accept their commandments over them.

 

15 And... shall dry up [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.

 

over the river The Euphrates River, for the exiles from Assyria to cross.

 

with the strength of His wind Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”

 

into seven streams into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.

 

and He shall lead the exiles within it.

 

with shoes on dry land.

 

16 And there shall be a highway in the midst of the water for the remnant of His people.

 

Chapter 12

 

1 And you shall say when you see the nations being sentenced to disgrace and abhorrence.

 

I will thank You, O Lord, for you were wroth with me and You exiled me, and my exile atoned for me, and now, amends have been made for my iniquity. May Your wrath turn away and may You comfort me. Jonathan renders: I will confess before You, O Lord, that I sinned before You, and, therefore, You were wroth with me, and were it not for Your mercy, I would not be worthy to have Your wrath turn away and comfort me, and behold, Your wrath has turned away from me.

 

2 for the strength and the praise of the Eternal the Lord The strength and the praise of the Holy One, blessed be He, that was my salvation. We cannot, however, explain עָזִּי, like עֻזִּי, my strength, for we do not find in Scripture עָזִּי vowelized with a short ‘kamatz,’ but with a ‘shuruk,’ reading עֻזִּי, with the exception of three places where it is accompanied by וְזִמְרָת. Also, וְזִמְרָת cannot be explained like וְזִמְרָתִי, my praise, but we are forced to say that וְזִמְרָת is connected to the word following it. Therefore, I say that the ‘yud’ of עָזִּי is merely like the ‘yud’ of (Deut. 33: 16) שׁוֹכְנִי סְנֶה, “He Who dwells in the thornbush.”

 

the Eternal the Lord Until now His Name was divided, and with the downfall of Amalek, it became whole, and so Scripture states (Exodus 17: 16): “For the hand is on the throne of the Eternal (כֵּס יָהּ),” implying that the throne is incomplete, and the Name is incomplete until the Lord wages war against Amalek.

 

was my salvation. Heb. וַיְהִי לִי לִישׁוּעָה, like הָיָה לִי לִישׁוּעָה, was to me for a salvation, and it is customary for Scripture to speak in this manner. Comp. (Exodus 9:21) “And he who did not heed the word of the Lord, left (וַיַּעֲזֹב) his slaves and his cattle”; also, in II Chronicles (10:17): “And the children of Israel who dwelt in the cities of Judah, Rehoboam reigned (וַיִּמְלֹךְ) over them.” It should say, מָלַךְ עֲלֵיהֶם.

 

3 And you shall draw water You shall receive a new teaching [from Targum].

 

from the fountains of the salvation For their heart will be dilated through the salvation that came to them, and secrets of the Torah that have been forgotten during the exile, because of the troubles, will be revealed to them.

 

4 His deeds Heb. עֲלִילוֹתָיו, similar to מַעֲלָלָיו.

 

keep it in remembrance to praise [His Name,] for it is exalted.

 

Chapter 14

 

1 For the Lord shall have mercy on Jacob to keep for them the promise of their redemption from Babylonia.

 

and again choose Israel in the future, He shall redeem them with a complete redemption.

 

and join And they shall be added on. Comp. (I Sam. 2:36) “Take me now into... (סָפְחֵנִי)” and also (ibid. 27:19) “From cleaving to the Lord’s heritage (מֵהִסְתַּפֵּחַ).”

 

2 shall inherit they shall inherit from them, and similarly, “and you shall hold onto them as an inheritance” (Lev. 25:46).

 

and rule Heb. וְרָדוּ, an expression of ruling and dominating, as (Lev. 25:46): “You shall not rule over him (תִרְדֶה).”

 

Commentary on the Ashlamatah of (Yeshayah) Isaiah 11:16-12:6 & 14:1-2

By: H.Ex. Adon Shlomoh Ben Abraham

 

This chapter tells of the great salvation that will take place at the end of days at the coming of the Messiah. The long ravages of the exile, which have decimated the Davidic dynasty, will have all but destroyed this dynasty from the earth – but the stump of Jesse will remain. This coming Monarch will reflect the spirit and wisdom of Jewish holiness. He will usher in an era when peace shall rule the world, and mortal enemies will dwell together. Hashem will gather his children from the corners of the earth. The hostility of the nation of Judah and Ephraim will cease, and they will unite in brotherhood and reconquer all of Eretz Israel from the Nations that have denied them their land.^[47] Malbim comments in reference to this parsha that from this time onward, the Prophets began to prophesy about the ultimate Messianic Redemption when all twelve tribes will be reunited, return to the land, build the Temple, and the Kingdom of Israel will be restored.^[48]

 

In our Torah portion (Numbers 33:55-56), the Israelites must obey God and drive the Palestinians out of the Land! How and when will it happen? In the verse just before our reading (Isaiah 11:10-14): “In that day there shall be a root of Jesse. The manifestation or operation of the Messiah ben David, when the envy of Ephraim shall depart, and Judah shall not vex Ephraim. Then they (both Ephraim and Judah) shall fly upon the shoulders of the Philistines toward the west. What does this mean? In the time of the Messiah, son of David, the Jewish people will reunite with the Israelites of the Ten Tribes and they working all together will get rid of the Palestinians and clean the holy Land from the evil neighbors, as God calls them – “those who are no people”, “a foolish nation” (Deuteronomy 32:21). The nations will gather around the banner of Messiah and follow his commands. For Messiah is not only the savior and redeemer of the Jewish people but the redeemer of all mankind. Abarbanel points out on this (11:10) verse that temporal Kings and rulers are honored because of their military might or economic power over others. Not so with the Messianic king or even those who operate under the Messianic banner, displaying Messianic characteristics. Those who work in concert with Messiah will derive honor by living in peace and inspiring others to do the same.

 

In our opening verse, the Prophet reaches back beyond this Messiah of David to the exodus and tells of this universal exodus to come. There shall be a highway for the remnant of His people, that shall remain from Assyria, like as there was for Israel in the day that he came up out of the land of Egypt.^[49] The theme of the Davidic kingdom is continued; the same nations that David conquered^[50] are mentioned again as being ‘plundered.’ ‘Plundered’ describes the destructive activity taken against cities or places.^[51] The text teaches us that Ephraim and Judah together will plunder these ‘Philistines’, the ancient enemies of Israel. What is spoken of as “his remnant people” is the gathering of his elect from the four corners of the earth (Mark 13:27) and spoken of by Isaiah as the one people brought together by divine action. Daas Sofrim^[52] mentions that the “remnant” here refers to the exiles of the Ten Tribes who were dispersed among these nations in the vicinity of Assyria. The Rabbis comment that the original people of these ancient nations have long since assimilated and have disappeared as individual nations: they are now followers of either Islam or Christianity.^[53]

 

Scholars tell us the twelfth chapter is a concluding inclusion to the earlier six chapters, a song if you will, much like the song the children of Israel sang after crossing the Reed Sea after coming out of Egypt.

 

In that day, thou shalt say (Sing): I will give thanks unto Thee, O Lord; for though Thou was angry with me, thine anger is turned away, and Thou comforts me. ² Behold, God is my salvation; I will trust, and will not be afraid; for GOD the Lord is my strength and song; and He is become my salvation.’ ³ Therefore, with joy shall ye draw water out of the wells of salvation. ⁴ And in that day shall ye say(sing): Give thanks unto the Lord, proclaim His name, declare His doings among the people, make mention that His name is exalted. ⁵ Sing unto the Lord; for He hath done gloriously; this is made known in all the earth. ⁶ Cry aloud and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee.’ ^[54]

 

It has been said that here we see a community, the fruit of his royal work, where each individual knows God’s saving power, all drink of the saving waters, and together they share a testimony to the world. What we see here are saved individuals who together make up an incorporated community and are a family, the children of Hashem. It has been noticed that (v.1-2) is (I, we, my) first person singular and (v.3-6) is in the second person plural (you). You in verse 1a is second person singular. This individual’s praise comes as a result of an important sequence: divine anger (1c); its removal (1d); replaced by, divine comfort (1e); personal experience of a divine Savior (God is my salvation, 2a); faith issuing in trust and fearlessness (2b); the Lord becoming the source of personal strength and joy (strength … song, 2c); assurance of salvation in and through the Lord (become my salvation, 2d). The basic problem of the sinner is the wrath of God.^[55] When mankind turns in faithfulness and obedience to Torah, the basic problem of humanity -wrath – is removed. In verse 5, the thought continues and brings the conclusion of earlier verses. “Sing praises to the Lord, for he has done gloriously; let this (His Name) be made known in all the earth. ^[56] His name could be understood as shorthand for all that can be or has been revealed about himself (Hashem), and those who come to know his name enter into worship and intimacy as only a child's relationship with a loving parent or the intimacy of a husband and wife. Rashi connects this with (Exo 15:1) and the song of Moses at the Sea of Reeds. Hashem has become exalted above the arrogance of man. We are to publicize his mighty deeds and make them known throughout the world so that anyone and everyone with understanding will realize it.^[57]

 

In verse three, we are told ‘In that day’ we will draw water from the well of salvation. As a metaphor, this could be understood to indicate that there shall be a continual supply of divine protection and deliverance, and ‘in that day’, the ‘remnant’ are distinguished from the nations. (v.4) Or, if we follow the Talmud, there may be an allusion to the ceremony of the Feast of Tabernacles, or Sukkot, on the last day of which water was drawn from the pool of Siloam by the priests and poured at the altar of burnt-offering (see Jn 7:37)^[58] In context Yeshua was telling the crowd that he was leaving and they would not be able to follow. Some of the people said, Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks? What does he mean? (v.36) ^[59] When Yeshua said on the last day of the feast, If any man thirst, let him come to me and drink, was he cryptically telling his listeners that this verse in Isaiah 12:3 was to be fulfilled at Sukkot when he returned, then they would be able to draw water and drink? Or was he hinting that now you could draw water every day to drink, and Sukkot was a yearly event to keep you in remembrance? Sukkot is just a little over thirty days away, and regardless of whether it is this year or next, we faithfully await the day of his appearing, and on that day, Yeshua said, Whosoever believes in me as the scripture has said, out of his heart will flow rivers of living water. In that day and every day, this verse has been fulfilled in the lives of those who believe and trust in Hashem and his Son, the anointed Messiah.

 

The ending of this twelve-chapter speaks of drawing water from the wells of salvation, and the last part of our Ashlamatah speaks of the redemption that comes after the destruction of Babylon, and according to many Jewish commentators, it also speaks of those events that will occur in the future at the redemption with the coming of the Messiah.^[60] For the Lord will have compassion on Jacob, [Babylon must be destroyed. When ancient Babylon was conquered, a year later, Cyrus came on the scene and allowed the Jews to return and build the Temple.] and will yet choose Israel, [At the time of redemption, it will be obvious to all that Hashem never rejected Israel, and the tribes will be reunited and all will see they have always been his chosen people.] and set them in their own land; [Everyone with two brain cells knows where this land is located.] and the stranger shall join himself with them, [Those righteous from among the nations, whether Ben Noachs or full proselytes] and they shall cleave to the house of Jacob. ² And the peoples [citizens of the land] shall take them, and bring them to their place; and the house of Israel shall possess them in the land of the Lord for servants and for handmaids; and they shall take them captive, whose captives they were; and they shall rule [7287. רָדָה rāḏāh: A verb meaning to rule, to have dominion. It is related to the exercise of authority by the priesthood (Jer. 5:31) over their oppressors.^[61] .^[62]

 

On that day we will, Cry aloud and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee.’^[63] Our long night of waiting will surely have come to an end when the Son arises with healing in his wings. We will then see and understand fully that, now the promised cleansing (4:4) has happened, and the Holy One, once estranged (6:3–4), has come home (cf. 4:5–6) to live among us, his people.

 

Special Ashlamatah: (Yeshayahu) Isaiah: 60:1 – 22

Shabbat # 6th of Consolation/Strengthening

 

 

Rashi’s Commentary for (Yeshayahu) Isaiah: 60:1– 22

 

4 shall be raised on [their] side [Jonathan renders:] on the flanks, the flanks of the kings, they will be raised.

 

5 Then you shall see and be radiant Heb. וְנָהַרְתָּ, from נְהוֹרָה, [Aramaic for light,] then you shall see and be radiant [from Jonathan].

 

and your heart shall be startled and become enlarged And your heart shall wonder and become enlarged.

 

for the abundance of the west shall be turned over to you for the abundance of the west shall be turned over to you [after Jonathan].

 

the wealth of the nations The possessions of the nations [after Jonathan].

 

6 A multitude Heb. שִׁפְעַת, A multiplicity.

 

the young camels of Midian Heb. בִּכְרֵי. [Jonathan renders:] הוֹגְנֵי. They are young camels. Comp. (Jer. 2:23) “a swift young camel (בִּכְרָה).”

 

and Ephah They, too, are of the sons of Midian. Comp. (Gen. 25:4) “Ephah and Epher.”

 

7 the rams of Nebaioth Heb. אֵילֵי, rams of Nebaioth [after Jonathan].

 

9 as in the beginning Like ‘as in the beginning,’ meaning in the days of Solomon, like the matter that is stated (I Kings 10:22): “For the king had at sea ships of Tarshish, etc.; once in three years, the ships of Tarshish would come, etc.” Tarshish is the name of the sea.

 

in the name of the Lord your God that is called upon you, for they will hear a report of Him and the name of His might, and come.

 

for He has glorified you He has given you glory.

 

10 and in my grace Because I favored you; in old French, en mon apayemant.

 

11 And they shall open your gates always Heb. וּפִתְּחוּ. This is an expression of opening in the strong conjugation (פִּעֵל) , since their opening is a perpetual opening, a constant opening. Just as שַׁבֵּר is an expression of breaking, so is פִּתְּחוּ an expression of opening. Tresoverts in O.F.

 

13 box trees, firs, and cypresses Species of trees of the forest of Lebanon.

 

14 Zion of the Holy One of Israel [Lit. Zion the Holy One of Israel. Jonathan renders:] Zion desired by the Holy One of Israel, Zion of the Holy One of Israel.

 

16 and the breast of kings Heb. וְשֽׁד, an expression of breasts (שָׁדַיִם) and ‘you shall suck’ proves it.

 

17 Instead of the copper that they took from you.

 

and I will make your officers peace [Jonathan renders:] And I will make your officers peace and your rulers with righteousness. פְקֻדָּתֵךְ Your appointed officers. Our Rabbis stated: The officers who came upon you in your exile and the rulers who pressed you will be counted for you as peace and charity (Baba Bathra 9a). [That is, the money they have exacted from you will be counted as charity.]

 

19 You shall no longer have You shall not require the light of the sun.

 

20 neither...be gathered in Heb. יֵאָסֵף, an expression similar to (Joel 2:10) “gathered in (אָסְפוּ) their brightness.” Gathered in their light.

 

21 in which I will glory That I will glory with them. Pourvanter in French.

 

22 in its time I will hasten it If they are worthy, I will hasten it; if they are not worthy, it will be in its time.

 

 

Commentary on the Ashlamatah of (Yeshayahu) Isaiah: 60:1-22

By: H.Ex. Adon Shlomoh Ben Abraham

 

Abarbanel^[64] tells us this chapter speaks of the days of the Messiah and the glorious future that awaits Jerusalem when she attains her ultimate glory and becomes the spiritual leader of the world. Although this prophecy is spoken in second person as if it is actually happening, it is speaking of the Messianic era.^[65] He understood this as reflecting the expansion of God’s Kingdom to include all people who call upon him. According to Abarbanel, Israel is commanded to shine the light of God’s Glory so all the nations can know God and experience his salvation. As we complete the sixth sabbath of consolation, our theme to Israel is loud and clear: it is time to awake and rise. Arise and shine, the glory of Hashem has risen upon you. The nations are in darkness and groping as blind men in the fog of their religions and false beliefs. Iben Ezra^[66] says this is speaking of a time when the restoration of the Kingdom of Israel has begun. Malbim and Radak^[67] says it speaks of the time that your salvation has come, and it is time to rise and shine your light. They also suggest, as verse one says, that the presence of God has shone upon you. At a time of darkness, God's presence is going to shine upon Israel in such a way that the nations are going to see it and come to you.

 

Abarbanel goes on to say it will be a time of great darkness that covers the earth, and this is understood not literally but metaphorically, the Darkness of faith and belief in God, and a time of great evil in the earth. We are told that the nations shall come to the light. And Israel is to lift up their eyes and see their sons and daughters. And as the Gentiles come, they are going to bring their riches with them. Our passage is describing the future glorious transformation of Zion that echoes the restoration of Jerusalem, and they shall call you the City of the Lord, the Zion of the Holy One of Israel.

 

The imagery that we are presented with is that the riches of the nations will come to you, camels laden with gold and spices of value, rams and flocks will be brought and accepted for the altar. That the glory of Lebanon, their trees, the fir, the cedar, the pine tree, and the box elder together will beautify the sanctuary as in the temple of Solomon. The sanctuary is the very place we are told where God shall rest his feet; the Temple in Jerusalem is the place of God's presence upon the earth.^[68] The sons and the descendants of those who have persecuted you shall come bending the knee unto thee. They will bow themselves down to Israel and the God of Israel. Israel is told to look around and see the assembling of her sons and daughters, and the affluence of the West will be turned over to you, and the wealth of nations shall come to you. (v.4-5)

 

In verse eight, a question is asked, who are these who fly like a cloud, like pigeons to their cote-windows? They will come like a cloud of doves to a window when the floodgates are opened. Four times (vv. 10b, 14, 15, 20) we are told that Jerusalem has endured a previous period of affliction, but that time has now ended.^[69] The clouds are a picture of speed and of homecoming and safety. Rapidity of motion, “these that fly as a cloud.” In this return, there is no suggestion that their religion is even part of the truth; they come to where the truth is to be found (Isa. 2:3), to the Lord whose name encapsulates what he has revealed of himself—found only in Zion, in which they discern a divinely given ‘beauty’^[70] In our Isaiah 2:3 we see people being gathered to Jerusalem in v.16 they are coming by land and v.7 here in our reading speaks of them coming by ships. I wonder if in 1 Thess. 4 Paul (Saul) is speaking of our modern-day air travel. Isaiah describes the astounding speed at which the ingathering will occur, and the Maharal^[71] explains the allegory of the verse as clouds and Birds are not hindered by the gravitational pull of the earth, and when the redemption comes, God’s people will quickly rise to the lofty spiritual grandeur of the Holy city.^[72] Again, could Saul be simply thinking of the spiritual ascent of the people serving Hashem and just as the pillar of cloud in the desert, which accompanied supernatural appearances and events as the children of Israel wandered in the desert? He explains that the Exodus was not merely a sociopolitical event in which slave laborers were allowed to leave a country and forge their own destiny. It was also an existential mutation, in which the gift of freedom was "wired" into the very psyche of a people. With the Divine liberation from Egyptian bondage, a new type of person was created: an individual who would never make peace with oppression and who would forever yearn for liberty. The Exodus implanted within the soul of humanity an inherent quest for liberty and an innate repulsion toward subjugation.^[73]

 

             ¹⁰ Foreigners shall build up your walls, and their kings shall minister to you; for in my wrath, I struck you, but in my favor, I have had mercy on you.

             ¹⁴ The sons of those who afflicted you shall come bending low to you, and all who despised you shall bow down at your feet; they shall call you the City of the Lord, the Zion of the Holy One of Israel.

             ¹⁵ Whereas you have been forsaken and hated, with no one passing through, I will make you majestic forever, a joy from age to age.

             ²⁰ Your sun shall no longer go down, nor your moon withdraw itself; for the Lord will be your everlasting light, and your days of mourning shall be ended.

 

Verses 10 and 14 share the theme of an international enterprise to build Zion. Verses 11 and 13 bring us inside a restored city: its ever-open gates speak of unworried security (Zech. 2:4–5); the Lord’s sanctuary speaks of his holy presence (13). The central verse 12 makes Zion determinative of destiny: to hold aloof from Zion is to come to one’s destruction.^[74] Abarbanel says that those nations that will not subordinate themselves to Jerusalem, our verse foretells, will not survive.^[75] Isaiah is drawing on the record of Solomon’s temple, while David was not permitted to build it due to the wars and surrounding enemies of Israel, but when the enemies were put under the soles of his feet, rest came, and the temple was built. (I Kgs 5:2-9)

 

In verse fifteen, we have a mixed metaphor. Zion is at once a city and a wife. As a wife, she has been hated and persecuted due to her unfaithfulness, and as a city, no man goes through her. But your pride and excellency will be restored along with your Majesty. This radical divine transformation of mankind will impact Zion and the Hebrews living there. In the past, the sinful city was in a state of being hated and forsaken. No specific war or time of divine punishment is identified in our reading, but what we see is a promise of restoration. “Instead of being forsaken, I will make you into an eternal pride.” The second change (60:17) will involve the spiritual transformation of the nation’s political principles of leadership. The nations will recognize that giving to Jerusalem is for their benefit, enabling them to fulfill the will of the Creator.^[76] If we compare similar statements in Isaiah 54:6-8, we see a restoration of both the land and the marriage relationship from exile. At this point, the text’s focus is on how God will transform Zion and instill a new principle (righteousness and peace) that will guide the nation.^[77] This last year or so, we have seen the corrupt governmental systems of the world and the destruction they have brought to Israel and to their own nations. But soon, the corrupt leaders and the rule of tyranny and oppression will be replaced with a government of peace and righteousness, your magistrates will be.^[78] (Isa.1:26)

 

The Gentiles will acknowledge Israel as their superior, and the nations shall know, and Israel shall know that I am Hashem your Savior, and the redeemer of Jacob (v.16), and the nations that will not serve you will be destroyed. The reason, which will lead Gentile kings and people to submit themselves and come to the fear of the God in Israel (Zech. 14:17). When the nation’s rain is cut off, it will not take long to get their attention. The Prophet goes on to say that violence shall no longer be heard in the land, and you shall call your walls salvation, and thy gates will be his praise. The sun shall no longer be a light by day. (v.18-19) Whether the physical Sun and Moon continue to exist or not is beyond what the prophet has said here. This idea seems to come from earlier prophecies. The Lord shall be unto thee an everlasting light. "Rabbi Shimon bar Yochai said: Throughout the forty years when Israel was in the wilderness, not one of them ever needed the light of the sun by day or the light of the moon by night. If the encompassing clouds of glory radiated, they knew that the sun had gone down; while if they became white, they knew that the sun had risen. because of the cloud of the Divine Presence that was among them. So too in time to come, as it says, 'Rise, shine for your light has come.' (v 1). 'The sun shall no longer be your light by day.'^[79] Hashem will be thy glory. "And your people all of them are all righteous forever." - This teaches that "All Israel have a share in the world to come", "I, Hashem, will hasten it in its time" (v 22) - "If they are worthy, 'I will hasten it'; if they are unworthy, 'in its time'" ^[80]

 

“It is impossible to understand this chapter, with its glowing and magnificent promises, as having been fulfilled in the past. Nothing yet has taken place to realize the terms of this prophecy, it is plain from the contrast which is drawn between “Zion” and “the Gentiles,” that it is the literal Jerusalem, the representative of all Israel. She who is now in darkness is to be illuminated with “light” especially designed for her, even ‘the glory of the Lord… the Gentiles shall come to her light, and kings to the brightness of her sun-rising.’”^[81] Even Christian commentators realize the way things are now will not be the way of things in the future, and when that glorious day arrives, they shall call you the City of the Hashem, the Zion of the Holy One of Israel. (v.14)

 

Verbal Tallies and Connections

Bamidbar (Numbers) 33:1-56, Yeshayahu (Isaiah) 11:16 – 12:6 + 14:1-2, Tehillim (Psalms) 106:28-33

By: Hakham Dr. Hillel ben David

 

Looking at the Hebrew of Bamidbar 33:1 and Yeshayahu (Isaiah) 11:16, what is the verbal tally (all root words) that connects these two passages?

 

The two passages, Numbers 33:1 and Isaiah 11:16, are connected by the Hebrew root word יָצָא (yatsa), which means "to go out" or "to come forth." The verbal tally is related to the Exodus from Egypt.

 

Numbers 33:1 These are the stages of the children of Israel, who יָצְא֛וּ (yats'u) came forth [Strong's H3318] out of the land of Egypt according to their hosts under the hand of Moses and Aaron.

 

The word יָצְא֛וּ (yats'u) is the Qal perfect third-person plural form of the root verb יָצָא (yatsa), meaning "to go out" or "to come forth." This verse explicitly describes the departure of the Israelites from Egypt. The noun form of this root, מוֹצָא (motsa), meaning "going forth" or "starting point," is also used in Numbers 33:2.

 

Yeshayahu (Isaiah) 11:16 And there shall be a highway for the remnant of His people, that shall be left from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt.

 

The verbal connection is made through the explicit reference to the "day that he came up עֲלֹת֥וֹ (aloto) out of the land of Egypt." While the verb here is עָלָה (alah), which means "to go up," the concept of the Exodus is the central theme. The passage is drawing a parallel between the future return of the exiles from Assyria and the original Exodus from Egypt. The root יָצָא (yatsa) and its cognates define the original event that the Isaiah passage references as a point of comparison.

 

Therefore, the verbal connection is not a shared root word between the two primary verbs, but rather that Isaiah alludes to the Exodus, which is explicitly defined by the root יָצָא (yatsa) in the Numbers passage. The shared verbal tally is the concept of a great "coming forth" or "going out" from a land of bondage.

 

* * *

 

What is/are the thematic connection(s) between Bamidbar 33:1-56, and Tehillim (Psalms) 106:28-33?

 

The passages Numbers 33:1-56 and Psalms 106:28-33 share a core thematic connection: they both recount Israel's disobedience and idolatry during their wilderness wanderings and the subsequent divine punishment and consequences.

 

Numbers 33:1-56

This chapter is a detailed historical record of the 42 encampments of the Israelites from their departure from Egypt to their arrival in the plains of Moab. It's a geographical and chronological account of their journey. However, the conclusion of the chapter introduces a key thematic element: God's command to the Israelites.

 

In verses 50-56, God gives Moses a direct charge to drive out the inhabitants of the land of Canaan, destroy their idols, and possess the land. The passage explicitly warns that failure to do so will result in the remaining inhabitants becoming "thorns in your eyes and pricks in your sides," and that God will do to Israel "as I thought to do unto them." This section sets up the consequence of disobedience and failure to deal with idolatry.

 

Tehillim (Psalms) 106:28-33

This section of Psalm 106 is a confessional reflection on Israel's past sins. It provides specific examples of the very disobedience that Numbers 33 warns against.

 

Idolatry at Baal-Peor (Numbers 25): Psalm 106:28-29 states, "They joined themselves also unto Baal-peor, and ate the sacrifices of the dead. And they provoked Him with their doings, and the plague broke in upon them." This directly references the idolatry in the plains of Moab, where the Israelites worshipped the Moabite god Baal-Peor and suffered a plague as punishment.

 

Rebellion at Meribah (Numbers 20): Psalm 106:32-33 recounts, "They angered Him also at the waters of Meribah, so that it went ill with Moses for their sakes; Because they rebelled against his spirit, and he spoke unadvisedly with his lips." This passage describes the sin of Moses and Aaron at Meribah, which resulted in Moses being forbidden from entering the Promised Land. This event was a consequence of the people's repeated rebellion and discontent.

 

Summary of Thematic Connections

Thematic connections link these two seemingly disparate passages by presenting a narrative of cause and effect:

 

Divine Command and Warning: Numbers 33 ends with a warning from God about the consequences of idolatry and disobedience. He commands Israel to fully conquer the land and destroy all pagan worship.

 

Historical Validation: Psalms 106:28-33 provides a historical accounting of Israel's failure to heed these warnings. It details specific instances of their rebellion and idolatry, which are directly related to the historical events of the book of Numbers.

 

Consequences: Both passages link disobedience directly to negative consequences. Numbers 33 warns that God will deal with Israel as He planned to deal with the Canaanites if they fail to obey. Psalms 106:28-33 shows these consequences in action—plagues, death, and the exclusion of Moses from the Promised Land.

 

In short, Numbers 33 sets the stage and provides the law, while Psalms 106:28-33 acts as a historical reflection that demonstrates how Israel failed to live up to that law, resulting in the very consequences they were warned about.

 

* * *

 

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

 

What is the eschatological message of Yeshayahu (Isaiah) 11:16 – 12:6 + 14:1-2?

 

Based on Jewish sources, the eschatological message of Isaiah 11:16–12:6 and 14:1-2 is a prophecy of the ultimate redemption of the Jewish people and the world in the Messianic era. It's a vision of a future characterized by the ingathering of exiles, the reunification of Israel, and universal peace, all culminating in a global recognition of God's sovereignty.

 

The Ingathering of Exiles

The core eschatological theme in these verses is the second ingathering of the exiles. Jewish commentators, such as Rashi and Ibn Ezra, interpret Isaiah 11:11-12 as a promise that HaShem will regather the dispersed Jewish people from all over the world. This is not just a return from the Babylonian exile, but a final, complete return "from the four corners of the earth." The text explicitly compares this event to the Exodus from Egypt, signaling its monumental significance as a new, final redemption. Isaiah 11:16 highlights this parallel: "And there shall be a highway for the remnant of His people... like as it was to Israel in the day that he came up out of the land of Egypt."

 

The Reunification of Israel

A key aspect of this final redemption is the reunification of the divided Jewish nation. Isaiah 11:13 prophesies, "Then Ephraim's envy shall cease, and Judah's harassment shall end; Ephraim shall not envy Judah, and Judah shall not harass Ephraim." This refers to the historical schism between the northern kingdom of Israel (Ephraim) and the southern kingdom of Judah. The eschatological message is that in the future, these ancient divisions will be healed, and the two houses of Israel will be reunited under one leader, the Messiah.

 

Global Peace and Universal Recognition of HaShem

Isaiah's vision extends beyond Israel to encompass all nations. The eschatological message is one of universal peace and the recognition of HaShem's glory.

 

Messianic Reign: According to Jewish commentators, the "shoot from the stump of Jesse" described in chapter 11 is the Messiah, a descendant of King David. This Messiah will rule with justice and righteousness, ushering in a period of unprecedented harmony.

 

The Wolf and the Lamb: The famous imagery of wild animals living peacefully with domestic ones (Isaiah 11:6-9) is interpreted as a metaphor for the final peace that will permeate the world, where all conflict, both natural and human, will cease.

 

A Standard for the Nations: Isaiah 11:10 states that the Messiah will be a "standard to peoples," and "nations shall seek his counsel." This shows that in the Messianic era, the nations of the world will look to Israel and its leader for guidance and spiritual truth.

 

Mercy and Deliverance for all Nations: Isaiah 14:1-2 expands on this by explaining that HaShem will have mercy on Jacob and "yet choose Israel," and that non-Jews will join them. The Malbim's commentary highlights how this redemption is an act of "complete grace" from HaShem, leading to universal acknowledgment of His power.

 

The theme of a triumphant and compassionate HaShem who delivers His people and is ultimately recognized by all of humanity is celebrated in the hymn of praise in Isaiah 12. This hymn emphasizes that the "salvation" and "comfort" Israel receives will be a source of joy for all people, who will "draw water from the wells of salvation" (Isaiah 12:3) in that day. The entire world will sing praises to HaShem for His great works.

 

Nazarean Talmud

Sidra of “B’Midbar” (Numbers) “33.1-56

“Eleh Mas’ei” “These are the stages”

By: Hakham Dr. Eliyahu ben Abraham

 

School of Hakham Shaul’s Tosefta Luqas (LK)

School of Hakham Tsefet’s Peshat Mordechai (Mk)

And he looked up and saw the wealthy putting their gifts into the contribution box, and he saw a certain poor widow putting in there two small copper coins. And he said, “Truly I say to you that this poor widow put in more than all of them. For these all put gifts into the offering out of their abundance, but this woman out of her poverty put in all the means of subsistence that she had.”

¶ And he (Yeshua) sat down before the treasury, and (Yeshua) watched the congregation putting coins into the treasury. And many wealthy ones put in large amounts. And one poor widow came and put in two small coins, an insignificant amount. And he called his talmidim near, and he said to them, Amen ve amen I say to you that this poor widow has put in more than all the others, depositing money into the treasury. For everyone else put in out of their excess, but she, in her poverty, put in everything she had to live on.

 

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

Mark and Luke’s Gospel accounts of the widow’s offering depict a scene so quiet one could overlook it, yet it discloses a depth of truth that reshapes the meaning of worship. In the Temple treasury, a poor widow casts in two small coins, her gift unnoticed by those around her. Yet in the eyes of Yeshua, her offering carries greater weight than all the contributions of the wealthy, for she gave not from abundance but from her very life. The heart of devotion is revealed not in quantity but in surrender.

 

In the vision of Yeshayahu, Israel appears likewise as a remnant, few in number, humbled by exile, yet chosen for restoration. The prophet announces that G-d Himself will prepare a netiv, a pathway of return, recalling the ancient Exodus. Those who are small in the eyes of nations will lift songs of thanksgiving; their weakness transformed into praise. The mercy of G-d, not the strength of armies, secures their survival. Here, too, the paradox emerges: what is least esteemed by men is most cherished by heaven.

 

When the widow gives her two coins, she embodies the same mystery proclaimed by Yeshayahu. Weakness hides strength, poverty hides wealth, and redemption begins with the remnant. Both texts converge upon the truth that the grandeur of G-d does not rest in spectacle or power, but in the hidden faithfulness of those who surrender themselves wholly. What seems fragile before the eyes of flesh becomes the very treasury of covenant before G-d.

 

MY TWO CENTS

 

Yeshua positions himself to observe the Temple treasury. He watches the givers with some sincere scrutiny. Yeshua noticed the wealthy who placed money in the treasury, as well as one poor widow. The rich give out of their excess or abundance, while the poor widow gives everything she has. In effect, the rich only maintain a static union with G-d.

 

Here we return to the idea of static versus dynamic power and connection. The connection to G-d made by the rich giving out of excess is static. This person is unable to make a positive connection to G-d in this manner of giving. However, the poor widow giving from her personal sustenance is dynamically connecting herself to G-d. The dynamic connection of the widow is a partnership with G-d in building and repairing the world. Regardless of whether the widow put her money in the Temple treasury or gave it to one of the Soferim, the widow understood how to build the Governance of G-d on a personal level.

 

It is significant that Yeshua “sat down opposite the treasury” (Mark 12:41), for this is not merely physical placement but symbolic positioning. To sit opposite is to mirror, to reflect, to weigh and measure. The treasury contained the abundance of the wealthy, the coins of those who gave with ostentation, the sound of metal ringing loudly to display their contributions. Yet Yeshua fixes his gaze not on the noise but on the silence—the near-inaudible gift of the widow. Yeshua has shifted his level of observance from auditory to visual by focusing on the spiritual nature of the widow rather than any other view. Thus, silence is the actual music of devotion. The treasury represents the collective body of Israel, yet the widow represents the hidden remnant that sustains the whole.

 

This shift from hearing to seeing reveals an entry from one hermeneutical layer of PaRDeS into another. Hearing belongs to Remez—the level of hint, resonance, and suggestion. Hearing is indirect, carried by vibration, and open to interpretation. Seeing belongs to Soʿod—the level of mystery and unveiling. Seeing penetrates veils and lays bare the essence. This distinction becomes more profound when read against the revelation at Sinai. The Torah records: “And all the people saw the voices” (Shemot 20:18). They did not merely hear the thunderings; they saw the voices. Sight and sound fused into a single revelatory sense. Israel at Sinai was elevated beyond ordinary perception, glimpsing the Soʿod within the Remez. Hearing transfigured into vision. What usually exists as a vibration of air became a direct encounter.

 

Thus, when the people proclaimed, “We will do and we will hear” (naʿaseh ve-nishmaʿ), they bound themselves to obedience through hearing. The verse itself shows that they momentarily rose into the higher state of seeing, where the voices themselves became visible. The prophets later spoke in this mode: they “saw” the word of G-d. This seeing is not metaphorical; it is the mystical perception of essence. Yeshua in the Temple treasury participates in this same prophetic quality. He does not merely hear the noise of coins; he sees into the silence of devotion. His perception rises to Soʿod, beholding the interior truth of the widow’s act, as if her offering had become like the voices at Sinai—visible, transparent, luminous.

 

Within this vision lies the secret of bitul. Bitul is often rendered “nullification,” but its depth exceeds mere negation. Bitul is the state in which the neshamah becomes transparent before G-d, when no opacity remains, when selfhood ceases to obstruct divine light. In this highest state of spirituality, the soul does not vanish; instead, it reveals itself fully, fulfilling its intended purpose as a transparent window through which the Infinite radiates.

 

The poor widow embodies this state. On the surface, she gives little, but in truth, she gives everything—she places her whole being into the treasury. In that act, her neshamah shines without obstruction. She becomes transparent, a vessel emptied of self and filled only with G-d’s presence.

 

Therefore, this is why her offering resounds in eternity. The wealthy gave from surplus, retaining their opacity, their egos intact. The widow gave her life, her selfhood dissolved into service. Her coins are not two small pieces of metal but two sparks of transparent soul, the outward expression of a spirit that has reached its highest state. In this, she becomes not simply a poor woman of Yerushalayim but the archetype of the remnant of Israel. The remnant is always small, always hidden, always overlooked, yet within it shines the transparent neshamah of the nation. The widow is Israel distilled: poor in the eyes of the world, yet radiant in the eyes of G-d.

 

To see this truth is to behold Soʿod. Yeshua does not hear merely the absence of sound; he considers the voices of devotion as Israel once saw the voices at Sinai. He gazes into the silence and perceives the infinite music contained within. The treasury becomes Sinai; the widow becomes the remnant; her act becomes revelation. The revelation declares that the highest state of covenantal life measures not in quantity but in transparency—when the soul stands transparent before G-d, when silence rises as song, when poverty opens as the gateway to infinite wealth.

 

The poor widow demonstrates that poverty does not disqualify one from participation in the Kingdom of G‑d. On the contrary, poverty transforms into a vehicle of supreme devotion. Her gift is not judged by its external value but by its totality. She gave not what she had left over, but what she could not afford to provide. In this sense, her action becomes intentional, prophetic, and restorative (tikkun). It anticipates the total surrender required of Israel itself, the call to offer not fragments but the whole heart.

 

THE COLLECTIVE VS THE ONE

 

When the B’ne Yisrael came to Yericho, they learned a lesson of collective unity. The entire congregation moved and acted as one unit. The walls fell not because of military might but because Israel acted in harmonious obedience to G-d’s command. The power of the collective, aligned with the divine will, produced miraculous results. Yet the second battle at Ai taught the opposite lesson: the destructive potential of one individual’s sin. Achan’s transgression contaminated the whole, bringing defeat upon the nation. Here, the Torah demonstrates the principle of corporate responsibility—what one member does affects the destiny of the many.

 

In the Torah Seder of Pin’chas, we saw how one man’s brazen act of sin opened the door for a plague upon the B’ne Yisrael. The intervention of Pin’chas halted the destruction, but the message remained clear: the deeds of one affect the standing of all. Later, Ezra confronts a similar dilemma when he forces the B’ne Yisrael to divorce their foreign wives. The number of offenders was small, yet their actions endangered the sanctity of the whole nation. Thus, Torah and Prophets together teach us the dual principle: the collective has strength only when individuals maintain holiness, and individuals carry responsibility for the health of the whole.

 

Our pericope of the widow’s offering reveals the positive side of this principle. Just as one man’s sin can imperil the congregation, one woman’s faith can sustain it. Her act of devotion offsets the corruption of the Soferim and the extortions of the Tz’dukim. Her two cents become an act of tikun on behalf of all Israel. When the righteous and generous cease to exist and cease to effect tikun for the world, disaster follows swiftly. But even one act of faithfulness preserves the balance, delays judgment, and restores light to the community.

 

The lesson is profound: collective destiny is shaped not only by kings, priests, or leaders, but by those who are unseen, uncounted, and poor in the eyes of the world. The Temple may glitter with the gold of the wealthy, but the hidden devotion of a widow sustains it. Her coins resound in the heavens even if they are silent on earth.

 

THE NORM AND THE EXCEPTION

 

Thus, we have the model for Jewish life found in a woman who gave even in her poverty. In the present case, there was a need for her to give as she did. It should be clear that giving up “everything” is not the norm. The Torah does not command every Jew to surrender all possessions continually. What the widow did was radical, singular, and unique. Why she gave this way is beyond the scope of the text, but we may suggest that Yeshua employs this act as hyperbole to teach the intensity of devotion expected in Israel.

 

The point is not to romanticize poverty, nor to set aside halakhic obligations of caring for one’s household. The fact is to demonstrate that the measure of devotion lies in the heart. The widow loved G-d so intensely that she gave all she had. This act became a parable for the generations: a reminder that love of G-d and love of Klal Yisrael is measured not in quantity but in quality, not in appearance but in surrender.

 

We must also note the timing. The offering occurs in the shadow of corruption, with the Soferim devouring widows’ houses, and the Tz’dukim entangled with political power. The widow’s act is not naïve but courageous. She knows the system is corrupt, yet she refuses to withhold her devotion to G-d. She places her trust not in the human administrators but in G-d Himself, who sees the heart. Her gift becomes a protest against corruption, a refusal to let wickedness rob her of faith. In this way, her act is both deeply personal and profoundly prophetic.

 

DYNAMIC CONNECTION

 

The contrast between static and dynamic connections needs further exploration. The wealthy maintain a static union with G-d by giving only from their surplus. Their relationship is transactional, safe, and limited. The widow’s relationship is dynamic, risky, and total. She steps into partnership with G-d in the ongoing work of creation and repair. She does not maintain the system but transforms it. Consequently, this is why her offering reverberates through time: it is not a transaction but an act of covenantal alignment.

 

In Yeshayahu, we hear of a remnant returning from exile. The power of G‑d’s mercy secures their survival. They return singing songs of thanksgiving; their smallness transformed into greatness. The widow is a living embodiment of this remnant theology. She is one, yet she stands for many. She is poor, yet she carries wealth beyond measure. Her act of devotion is a miniature exodus, a personal crossing of the Red Sea, a dynamic passage from survival into covenantal life.

 

Summary

This passage calls us to recognize the power of the hidden righteousness within Israel. The fate of the nation is not secured by abundance but by devotion, not by wealth but by love. The poor widow, giving her all, sustains the balance of the world. Her two cents outweigh the treasures of the rich because they embody surrender, covenant, and faith. She teaches us that the Governance of G-d is built not upon external grandeur but upon the quiet faithfulness of those who give with their whole heart.

 

Some Questions to Ponder:

 

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

 

 

 

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

 

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

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

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

 

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

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

 

Next Shabbat:

Shabbat: “Zot Ha-Arets” – Sabbath: “This is the land”

& 7th Sabbath of Consolation

 

 

Contents of Next Week’s Torah Seder

 

·        Boundaries of the Holy Land – Numbers 34:1-2

·        The Southern Boundary – Numbers 34;3-5

·        The Western Border – Numbers 34:6

·        The Northern Border – Numbers 34:7-9

·        The Eastern Boundary – Numbers 34:10-12

·        Ten Princes Appointed to Superintend Allotments – Numbers 34:16-29

·        Levitical Cities of Refuge – Numbers 35:1-8

 

 

Next week’s Reading Assignment:

 

 

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

Edited by HH Paqid Adon Ezra ben Abraham

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