Esnoga Bet Emunah

1101 Surrey Trace SE,

Tumwater, WA 98501

United States of America

http://www.betemunah.org/

E-Mail: gkilli@aol.com

Esnoga Bet El

102 Broken Arrow Dr.

Paris TN 38242

United States of America

http://torahfocus.com/

E-Mail: waltoakley@charter.net

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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Heshvan 15, 5772 – Nov. 11 – Nov. 12, 2011	Fourth Year of the Shmita Cycle

Candle Lighting and Habdalah Times:

Conroe & Austin, TX, U.S.

Fri. Nov 11 2011 – Candles at 5:19 PM

Sat. Nov 12 2011 – Havdalah 6:14 PM

Brisbane, Australia

Fri. Nov 11 2011 – Candles at 5:55 PM

Sat. Nov 12 2011 – Havdalah 6:51 PM

Bucharest, Romania

Fri. Nov 11 2011 – Candles at 4:36 PM

Sat. Nov 12 2011 – Havdalah 5:38 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Nov 11 2011 – Candles at 5:21 PM

Sat. Nov 12 2011 – Havdalah 6:18 PM

Jakarta, Indonesia

Fri. Nov 11 2011 – Candles at 5:30 PM

Sat. Nov 12 2011 – Havdalah 6:21 PM

Manila & Cebu, Philippines

Fri. Nov 11 2011 – Candles at 5:07 PM

Sat. Nov 12 2011 – Havdalah 5:58 PM

Miami, FL, U.S.

Fri. Nov 11 2011 – Candles at 5:16 PM

Sat. Nov 12 2011 – Havdalah 6:09 PM

Olympia, WA, U.S.

Fri. Nov 11 2011 – Candles at 4:24 PM

Sat. Nov 12 2011 – Havdalah 5:29 PM

Murray, KY, & Paris, TN. U.S.

Fri. Nov 11 2011 – Candles at 4:30 PM

Sat. Nov 12 2011 – Havdalah 5:28 PM

Sheboygan & Manitowoc, WI, US

Fri. Nov 11 2011 – Candles at 4:12 PM

Sat. Nov 12 2011 – Havdalah 5:14 PM

Singapore, Singapore

Fri. Nov 11 2011 – Candles at 6:32 PM

Sat. Nov 12 2011 – Havdalah 7:23 PM

St. Louis, MO, U.S.

Fri. Nov 11 2011 – Candles at 4:33 PM

Sat. Nov 12 2011 – Havdalah 5:32 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,

His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat Sarah

His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat Sarah

Her Excellency Giberet Laurie Taylor

His Honor Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

Her Excellency Prof. Dr. Conny Williams & beloved family

Her Excellency Giberet Gloria Sutton & beloved family

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael 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.

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

“Shabbat Atah O’over HaYom”

Shabbat	Torah Reading:	Weekday Torah Reading:
אַתָּה עֹבֵר הַיּוֹם
“Atah O’over HaYom”	Reader 1 – D’barim 9:1-3	Reader 1 – D’barim 10:1-4
“you will cross over today”	Reader 2 – D’barim 9:4-6	Reader 2 – D’barim 10:5-7
“Hoy vas a cruzar”	Reader 3 – D’barim 9:7-10	Reader 3 – D’barim 10:8-11
	Reader 4 – D’barim 9:11-17
D’barim (Deut.) 9:1-29	Reader 5 – D’barim 9:18-21
Ashlamatah: Joshua 1:9-18	Reader 6 – D’barim 9:22-25	Reader 1 – D’barim 10:1-4
Psalm 119:1-24	Reader 7 – D’barim 9:26-29	Reader 2 – D’barim 10:5-7
	Maftir: D’barim 9:26-29	Reader 3 – D’barim 10:8-11
	- Joshua 1:9-18
N.C.: Mark 14:43-52

Blessings Before Torah Study

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

Please Ha-Shem, our G-d, 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 desire. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!

Blessed are You, Ha-Shem our G-d, 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 doing 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: Honouring 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!

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 17: Deuteronomy – III – Gratitude & Discipline

By: Rabbi Yitzchaq Behar Argueti & Rabbi Shmuel Yerushalmi

Published by: Moznaim Publishing Corp. (New York, 1992)

Vol. 17 – “Deuteronomy – III – Gratitude & Discipline,” pp. 60-70.

Rashi & Targum Pseudo Jonathan

for: D’barim (Deut.) ‎‎9:1-29‎

RASHI	TARGUM PSEUDO-JONATHAN
1. Hear, O Israel: Today, you are crossing the Jordan to come in to possess nations greater and stronger than you, great cities, fortified up to the heavens.	1. Hear, Israel: you are this day (about) to pass the Jordan to enter in and possess (the country of) nations greater and stronger than you, and cities many, and fortified to the height of heaven.
2. A great and tall people, the children of the 'Anakim, whom you know and of whom you have heard said, "Who can stand against the children of 'Anak?!"	2. A people (are they) strong and tall as the giants whom you know, and of whom you have heard (say), Who can stand before the sons of the giants?
3. You shall know this day, that it is the Lord your God Who passes over before you as a consuming fire He will destroy them, and He will subdue them before you; and you shall drive out them and destroy them quickly, as the Lord spoke to you.	3. Know, therefore, today that the LORD your God, whose glorious Shekinah goes before you, whose Word is a consuming fire, will destroy them and drive them out before you; so will you drive them out, and destroy them quickly, as the LORD your God has said to you.
4. Do not say to yourself, when the Lord, your God, has repelled them from before you, saying, "Because of my righteousness, the Lord has brought me to possess this land," and [that] because of the wickedness of these nations, the Lord drives them out from before you.	4. Speak not in your heart when the LORD your God has driven them away from before you saying, For the sake of my righteousness/generosity has the LORD brought me in to inherit this land; for on account of the sins of these people the LORD drives them out before you.
5. Not because of your righteousness or because of the honesty of your heart, do you come to possess their land, but because of the wickedness of these nations, the Lord your God drives them out from before you, and in order to establish the matter that the Lord swore to your forefathers, Abraham, Isaac, and Jacob.	5. Not for your righteousness/generosity, or the integrity of your heart, will you be brought in to possess their land, but for the sins of these people the LORD your God drives them away before you; and that the LORD may establish the word which He swore to Abraham, Izhak, and Jakob, your fathers.
6. You shall know that, not because of your righteousness, the Lord, your God, gives you this land to possess it; for you are a stiffnecked people.	6. Know, therefore, that it is not on account of your merit that the LORD your God gives you this glorious land to possess it; for a hard-necked people are you.
7. Remember do not forget, how you angered the Lord, your God, in the desert; from the day that you went out of the land of Egypt, until you came to this place, you have been rebelling against the Lord.	7. Be mindful and forget not how you have provoked unto anger, before the LORD in the wilderness, from the day that you went out of the land of Mizraim until you came to this place, and have been perverse before the LORD.
8. At Horeb, you angered the Lord, and the Lord was incensed with you to destroy you.	8. (Even) at Horeb you provoked the LORD to anger, so that there was wrath before the LORD against you, to destroy you.
9. When I ascended the mountain to receive the stone tablets, the tablets of the covenant which the Lord made with you, I remained on the mountain forty days and forty nights; I neither ate bread nor drank water;	9. When I had gone up to the mountain to receive the tables of marble, the tables of the covenant which the LORD had made with you, and I tarried on the mountain forty days and forty nights, I ate no bread, I drank no water;
10. and the Lord gave me two stone tablets, inscribed by the finger of God, and on them was [inscribed] according to all the words that the Lord spoke with you on the mountain from the midst of the fire on the day of the assembly.	10. and the LORD gave to me the two tables of marble inscribed by the finger of the LORD, and upon which was written according to all the words which the LORD spoke with you on the mount from the midst of the fire in the day of the assembling of the congregation.
11. And it came to pass at the end of forty days and forty nights, that the Lord gave me two stone tablets, the tablets of the covenant.	11. But at the end of the forty days and nights, when the LORD gave to me the two tables of marble, the tables of the covenant,
12. And the Lord said to me, "Arise, descend quickly from here, for your people whom you have brought out of Egypt have become corrupt; they have quickly deviated from the way which I commanded them; they have made for themselves a molten image."	12. the LORD said to me, Arise, go down quickly from here, for the people who are called by your name, whom I led forth from the land of Mizraim, have corrupted their way; {Onq., Nf. MT; they have soon gone aside from the way that I commanded them on Sinai, saying, Make not to you a likeness or image; for they have made for themselves a molten (form).}
13. And the Lord spoke to me [further], saying, "I have seen this people, and, behold, it is a stiffnecked people.	13. And the LORD spoke to me saying, the sin of this people is revealed before Me, and behold this people is hard-necked:
14. Leave Me alone, and I will destroy them and obliterate their name from beneath the heavens, and I will make you into a nation mightier and more numerous than they."	14. desist from your prayer to Me, that I may destroy them, and blot out their name from under the heavens; and I will make of you a people stronger and greater than they.
15. So I turned and came down from the mountain, and the mountain was burning with fire, and the two tablets of the covenant were on my two hands.	15. And I prepared and went down from the mountain, and the mountain burned with fire; and the two tables of the covenant were upon my two hands.
16. And I saw, and behold, you had sinned against the Lord, your God; you had made yourselves a molten calf; you had deviated quickly from the way which the Lord had commanded you.	16. And I saw, and, behold, you had sinned before the LORD your God; you had made for you a molten calf, and had quickly declined from the way which the LORD had commanded to you.
17. So I grasped the two tablets, cast them out of my two hands, and shattered them before your eyes.	17. And taking the two tables, I cast them from my two hands and broke them; and you looked on while the tables were broken and the letters fled away.
18. And I fell down before the Lord as before, forty days and forty nights; I neither ate bread nor drank water, because of all your sins you had committed, by doing evil in the eyes of the Lord to anger Him.	18. But I prayed for mercy as at the first before the LORD; forty days and forty nights I ate no bread, nor drank water, for all your sin whereby you had sinned in doing what was evil before the LORD to provoke Him to anger.
19. For I was frightened of the wrath and the fury that the Lord was angry with you to destroy you, and the Lord hearkened to me also at that time.	19. At that time five destroying angels were sent from the LORD to destroy Israel, Wrath, Burning, Relentlessness, Destruction, and Indignation; but when Mosheh the Rabban of Israel heard, he went and made memorial of the great and glorious Name, and called. And Abraham, Izhak, and Jakob arose from their tomb, and stood in prayer before the LORD; and forthwith three of them were restrained, and two of them, Wrath and Burning, remained. But Mosheh (yet) supplicated mercy, and were also restrained; and he dug a grave in the land of Moab and buried them, in swearing by the great and tremendous Name; for so it is written: For I was afraid before the anger with which the LORD was angry with you to destroy you, and the LORD received my prayer at that time also.
20. And with Aaron, the Lord was very furious, to destroy him; so I prayed also for Aaron at that time.	20. But against Aharon was there great displeasure before the LORD, (so that) He would destroy him; but I prayed for Aharon also at that time.
21. And I took your sin the calf, which you had made, and I burned it with fire, and I crushed it, grinding it well, until it was fine dust, and I cast its dust into the brook that descends from the mountain.	21. And your sin, the calf which you had made, I took, and burned it in fire, and crushed it well with crushing until I had bruised it into dust; and I threw the dust into the stream that descended from the mountain.
22. And at Tav'erah, and at Massah, and at Kivroth Hata'avah, you provoked the Lord to anger.	22. And at the place of Burning, and that of the Temptation, and at the Graves of Desire you provoked to anger before the LORD.
23. And when the Lord sent you from Kadesh Barnea, saying, "Go up and possess the land I have given you," you defied the word of the Lord your God, and you did not believe Him, nor did you obey Him.	23. And at the time when the LORD sent you from Rekem Giah, saying: Go up and take possession of the land which I have given you, then were you perverse with the Word of the LORD your God, and would not believe Him, nor be obedient to His Word.
24. You have been rebelling against the Lord since the day I became acquainted with you.	24. You have been perverse before the LORD from the day that I have known you.
25. So I fell down before the Lord the forty days and the forty nights that I had fallen down; because the Lord had said to destroy you.	25. And I bowed down in prayer before the LORD for the forty days and nights in which I was prostrate in supplication, because the LORD had said He was about to destroy you.
26. And I prayed to the Lord and said, "O Lord God, do not destroy Your people and Your inheritance, which You have redeemed in Your greatness, and which You have brought out of Egypt with mighty hand.	26. And I prayed before the LORD, and said: I implore mercy before You, O LORD God, that You will not destroy Your people and Your heritage which You have redeemed by Your power, and led forth from Mizraim by the strength of Your mighty hand.
27. Remember your servants, Abraham, Isaac and Jacob; do not turn to the stubbornness of this people, to their wickedness, or to their sin.	27. Remember Your servants Abraham, Izhak, and Jakob, nor regard You the hard heart of this people, nor their wickedness, nor their sin:
28. Lest [the people of] the land from which you brought us out will say, 'Because of the Lord's inability to bring them to the land about which He spoke to them, and because of His hatred toward them, He has brought them out to slay them in the desert.'	28. lest the inhabitants of the land from where You have led us say, that power failed before the LORD to bring them into the land of which You have told them, and that because You did hate them, therefore did You lead them out to kill them in the wilderness.
29. But they are Your people and Your inheritance, which You brought out with Your great strength and with Your outstretched arm."	29. But they are Your people and Your heritage, whom You did bring out by Your great power, and with Your uplifted arm.

Summary of the Torah Seder – ‎ D’barim (Deut.) ‎‎9:1-29‎

Israel’s Victory Due to G-d – Deuteronomy 9:1-7
Proof From History of Israel’s Rebellion – Deuteronomy 9:8-29

Welcome to the World of P’shat Exegesis

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

The Seven Hermeneutic Laws of R. Hillel are as follows

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

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

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

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

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

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

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

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

Rashi’s Comments on D’barim ‎‎9:1-29:

1 greater and mightier than you You are mighty, but they are mightier than you.-[Sifrei on Deut.11:24]

4 Do not say to yourself -"My righteousness and the nations’ evil brought it about."

5 Not because of your righteousness...do you come to possess...but (כִּי) for the wickedness of these nations Here [the word] כִּי means “but.” [See Rashi on Deut. 7:17.]

9 I remained on the mountain Heb. וָאֵשֵׁב . The word יְשִׁיבָה means “staying” [i.e., I stayed on the mountain].-[Meg. 21a]

10 tablets [This word] is written לוּחֽת [in a singular form, and not, לוּחוֹת , to indicate that] both of them were identical.-[Tanchuma 10]

18 And I fell down before the Lord, as before, forty days As it says, “And now I will go up to the Lord, perhaps I will atone [for the golden calf]” (Exod. 32:20). At that ascent, I stayed there forty days; consequently, these ended on the twenty-ninth of Av, since he [Moses] ascended on the eighteenth of Tammuz. On the same day, God was reconciled with Israel and He said to Moses, “Hew for yourself two tablets” (Exod. 34:1). He [Moses] remained there another forty days; consequently, these ended on Yom Kippur [the tenth of Tishri]. On that very day, the Holy One, blessed is He, was joyfully reconciled with Israel, and He said to Moses, “I have forgiven according to your words” (Num. 14:20). Therefore [Yom Kippur] was designated [as a day] for pardon and forgiveness. And from where do we know that [God] was reconciled [with Israel] in complete acceptance? Because it says referring to the forty [days] of the later tablets, “And I remained on the mountain as the first days” (Deut. 10:10). Just as the first [forty days] were with [God’s] good will, so too, the last [forty days] were with [God’s] good will. We may now deduce that the intermediate [forty days] were with [God’s] anger.-[Seder Olam, ch. 6]

20 And with Aaron, the Lord was very furious Because he listened to you.

to destroy him This refers to the destruction of [his] children. Similarly, it states, “And I destroyed his fruit [i.e., children] from above” (Amos 2:9). -[Pesikta Rabbathi, Acharei Moth]

so I prayed also for Aaron And my prayer succeeded to atone for half, thus [only] two [of his sons] died, and two remained [alive].

21 grinding Heb. טָחוּן . This is the present tense [of the verb], הָלוֹךְ וְכַלּוּת , “continuously destroying,” moulant in French, grinding.

25 And I fell down [before the Lord the forty days... which I had fallen down] These are the same [forty days] mentioned above (verse 18). And it is repeated here because now the content of his prayer is written, as it is stated [in the next verse], "O Lord God, do not destroy Your people, etc."

Ketubim: Psalm ‎119:1-24‎

RASHI	TARGUM
1. ALEPH. Praiseworthy are those whose way is perfect, who walk with the law of the Lord. ‎	1. How happy are the perfect of way, who walk in the Torah of the LORD.
2. Praiseworthy are those who keep His testimonies; who seek Him wholeheartedly. ‎	2. How happy those who keep His testimony; with a whole heart they will seek His instruction.
3. Not only have they committed no injustice, they walked in His ways.	3. Truly they have not acted deceitfully; in His proper ways they have walked.
4. You commanded Your precepts, to keep diligently. ‎	4. You have given Your commandments, to keep very much.
5. My prayers are that my ways should be established, to keep Your statutes.	5. It is good for me that my ways are straight, to keep Your decrees.
6. Then I shall not be ashamed when I look at all Your commandments.	6. Then I will not be disappointed when I look to all Your commandments.
7. I shall thank You with an upright heart when I learn the judgments of Your righteousness. ‎	7. I will give thanks in Your presence with uprightness of heart, when I learn the judgments of Your righteousness/generosity.
8. I shall keep Your statutes; do not forsake me utterly.	8. I will keep Your decrees; do not abandon me utterly.
9. BETH. In what manner should a youth purify his way? To observe according to Your word.	9. In what way will a youth purify his way? To keep it as Your words.
10. With all my heart I searched for You; do not cause me to stray from Your commandments. ‎	10. With all my heart I have sought Your teaching; do not let me go astray from Your commandments.
11. In my heart I hid Your word, in order that I should not sin against You. ‎	11. In my heart I have hidden Your Word, that I might not sin in Your presence.
12. Blessed are You, O Lord; teach me Your statutes. ‎	12. Blessed are you, O LORD; teach me Your decrees.
13. With my lips I recited all the judgments of Your mouth. ‎	13. With my lips I have recounted all the judgments of Your mouth.
14. With the way of Your testimonies I rejoiced as over all riches.	14. In the way of Your testimonies I have rejoiced, as at a stroke of luck.
15. Concerning Your precepts I shall converse, and I shall look at Your ways. ‎	15. I will speak by Your commandments, and I will behold Your ways.
16. With Your statutes I shall occupy myself; I shall not forget Your speech. ‎	16. I will find delight in Your decrees, I will not forget Your utterance.
17. GIMEL. Bestow kindness upon Your servant; I shall live and I shall keep Your word. ‎	17. Requite Your servant with good; I will live, and keep Your words.
18. Uncover my eyes and I shall look at hidden things from Your Torah.	18. Uncover my eyes, and I will behold wonders from Your Torah.
19. I am a stranger in the land; do not hide Your commandments from me.	19. I am a dweller in the land; do not take away Your commandments from me.
20. My soul is crushed from longing for Your judgments at all times.	20. My soul has longed with longing for Your commandments at all times.
21. You shall rebuke cursed wilful sinners who stray from Your commandments. ‎	21. You have rebuked the malicious; cursed are all who stray from Your commandments.
22. Remove from me disgrace and contempt, for I kept Your testimonies.	22. Remove from me humiliation and shame; for I have kept Your testimonies.
23. Although princes sat and talked about me, Your servant conversed about Your statutes. ‎	23. For leaders sit speaking against me; Your servant is engaged in instruction of Your decrees.
24. Also, Your testimonies are my affairs, men of my counsel.‎	24. Also Your testimonies are my delight, the source of my counsel.

Rashi’s Commentary of Psalm 119:1-24

3 Not only have they committed no injustice They are praiseworthy if all this is in them.

they walked in His ways Although they committed no injustice, their reward is incomplete unless they walked in His ways. And so he says (above 43:15): “Shun evil and do good.” Even though you shun evil, everything is not complete unless you do good. Midrash Aggadah.

5 My prayers are that my ways should be established Heb. אחלי . The “aleph” is a radical that is sometimes dropped, like the “aleph” in (Job 13:17): “and my speech (ואחותי) in your ears,” and the “aleph” of (II Kings 4:2): “a jug (אסוך) of oil.”

My prayers These prayers of mine are that my ways should be established Likewise (II Kings 5:3): “The supplications (אחלי) for my master should be that he go before the prophet who is in Samaria, etc.” The supplications of those who pray should be that he go before the prophet who is in Samaria, and it is an expression of wishes, souhait in French, as a person says, “If only I were a prophet and a sage.”

11 In my heart I hid I did not allow myself to forget it.

16 I shall occupy myself Heb. אשתעשע , I shall engage, like (Isa. 17:7): “man shall turn to his Maker”; (Exod. 5:9) “and let them not engage (ישעו) in useless things.”

17 Bestow kindness upon Your servant A thing with which I shall be able to live, through the bestowal of your kindness.

18 hidden things from Your Torah Hidden things in it, which are not explained therein.

(from Your Torah) Wonders from the explanations of your Torah which are not explained therein.

19 I am a stranger in the land for a short time.

do not hide Your commandments from me The hidden ones, so that I should be able to fulfill them, for if not now, when?

20 is crushed Heb. גרסה . My soul breaks because of longing, as (Lev. 2:14): “crushed kernels (גרשׂ) of the fresh ears.” Menachem (p. 183), however, associated “from longing” (לתאבה) with (Amos 6:8) “I destroy (מתאב) the pride of Jacob,” and both are an expression of breaking.

22 Remove from me Heb. גל , an expression of rolling, like (Gen. 29:10): “and he rolled (ויגל) the stone.”

23 talked about me Although the kings of the heathens scorn me because I engage in the Torah.

Meditation from the Psalms

Psalm 119:1-24

By: HH Rosh Paqid Adon Hillel ben David

Psalm 119 is the longest chapter in the Tanach. Despite its inspiring content and exquisite form, Psalm 119 is one of the "orphan psalms"; in other words, unlike many other chapters in the Book of Psalms that begin with phrases like "A Song of David", the author of Psalm 119 did not incorporate his name into the text of the chapter. Never the less, the Rabbis of the Talmud and Midrash, followed by Rashi and Radak, maintain that Psalm 119 was composed by King David.^{^[1]} By contrast, Ibn Ezra (as well as many modern scholars, some of whom are cited in Daat Miqra's commentary to the chapter) suggests that this Psalm may actually have been written by an unknown individual who lived during the Babylonian Exile. Some even attribute the Psalm to Ezra the Scribe.

I would like to offer what I believe are compelling pieces of evidence in support of the traditional position that King David was, in fact, responsible for Psalm 119:^{^[2]}

1) The structure of the Psalm, in which the first letters of the verses follow an alphabetical acrostic, is found only in psalms explicitly attributed to King David.

2) Throughout the Book of Psalms, only King David refers to himself (or is referred to) as "Your servant" when addressing HaShem. This phraseology appears in Psalm 119 several times.

3) The phrase "Pneh elai v'honeni" - turn to me and show me favor - is found only in Psalms composed by David, and appears in Psalm 119.

4) Only in Psalms by King David are the commandments referred to as "pekudim” (enumerations); this terminology is employed in Psalm 119 as well. (There is one exception to this rule, Psalm 111, but it is also an "orphan psalm" that shows signs of being the work of King David.)

5) The author of Psalm 119 states that noblemen sit around and talk about him, and that he speaks of HaShem’s testimonies in the presence of kings. This certainly indicates that the Psalmist was not a commoner, but a king, i.e., David.

6) The themes of Psalm 119 bear a striking resemblance to the words of King David in Psalm 19, "The Torah of HaShem is perfect, restoring the soul, the testimony of HaShem is trustworthy, making the simpleton wise, etc., etc." They are also reminiscent of Psalm 18, ""For I guarded the ways of HaShem, and did not commit evil before my God; For all of His laws are before me, and His statutes I shall not remove from myself." Also compare Psalm 25, "HaShem, make known to me Your ways, teach me Your paths. Lead me in Your truth and teach me, for You are the God of my salvation." And Psalm 86, "Teach me, HaShem, Your ways; I shall walk in Your truth; unify my heart to fear Your name." I am sure that there are more examples of this motif that are not coming to mind right now. However, these sentiments do seem to be uniquely Davidic in nature.

7) Psalm 119 uses the phrase "Ger Anochi Baaretz" ("I am a stranger in the land"). This kind of expression appears only one other time in Psalms - namely, in Psalm 39, which is openly attributed to King David. The same is true regarding "Shiviti Mishpatecha", a phrase in Psalm 119 that closely resembles "Shiviti HaShem L'negdi Tamid" found in Psalm 16. Examples like this are simply too numerous to list here.

8) Psalm 119 describes experiences of suffering - being unjustly pursued, etc. - that are strongly reminiscent of the travails of King David as characterized elsewhere in Psalms and in Nach.[3]

Considered together, these observations seem to provide a very strong (if not incontrovertible) argument in favor of the traditional view that King David was the author of Psalm 119.

The Targum for our Torah portion opens with the following description of the apparent impossibility that confronts the Bne Israel as they enter the promised land:

Hear, Israel: you are this day (about) to pass [the] Jordan to enter in and possess (the country of) nations greater and stronger than you, and cities many, and fortified to the height of heaven.

In our Torah portion, Moshe is describing the journey that consumed the lifetimes of the generation in the wilderness because they were overwhelmed by the sorrows and the dis-illusions that confronted them. In this Psalm, David describes his advance to spiritual perfection. In the process, he describes the many obstacles and dangers that confronted him in his lifetime.He also describes how his spirit refused to be overwhelmed by sorrow, or dis-illusion by the obstacles.^{^[4]}

In effect, David is providing a pattern for us to follow. A pattern of behavior that will allow us to overcome the problems and tests faced by the generation of the wilderness.

The verbal tallies between this potion of Psalm 119 and the Torah are ‘HaShem’ and ‘said’. This Psalm waxes eloquently about the benefits of what ‘HaShem said’, in the Torah, as a guide for our lives. This Torah defines righteousness, the opposite of the wickedness of the inhabitants of Canaan that are to be destroyed in our Torah portion in v.4. These inhabitants are to be cast out of the land for their wickedness. Moshe, in our Torah portion, goes on to reminisce about the giving of the Tablets of the law, and how they were transgressed before they were even delivered to the Bne Israel. This serves as a backdrop to our Psalm which declares that it is this Torah which will cleanse a young man and keep him far from wickedness.

Ashlamatah: Yehoshua 1:9-18‎

Rashi	Targum
1. And it was after the death of Moses the servant of the Lord, that the Lord said to Joshua the son of ‎Nun, Moses' minister, saying: ‎	1. And after Moses the servant of the LORD died, the LORD said to Joshua the son of Nun, the ‎‎minister of Moses, saying: ‎
2. Moses my servant has died; and now arise cross this Jordan, you and all this nation, to the land ‎which I give the children of Israel. ‎	2. "Moses my servant is dead. And now arise, cross this Jordan, you ‎and all this people, to the land ‎that I am giving to them, to the sons of Israel. ‎
3. Every place on which the soles of your feet will tread I have given to you, as I have spoken to ‎Moses. ‎	3. Every place in ‎which the sole of your foot will step, I have given it to you according to what I ‎spoke with ‎Moses. ‎
4. From this desert and Lebanon to the great river, the Euphrates, all the land of the Hittites to the ‎great sea westward shall be your boundary.	4. From the wilderness and this Lebanon and unto the great river, the river Euphrates, all ‎the land of ‎the Hittites and unto the great sea toward the setting of the sun will be your territory. ‎
5. No man shall stand up before you all the days of your life; as I was with Moses, so shall I be with ‎you. I will not weaken My grasp on you nor will I abandon you. ‎	5. No man will take a stand before you all the days of your life. As My Memra was at the aid of ‎‎Moses, so My Memra will be at your aid. I I will not forsake you, and I will not reject you. ‎
6. Be strong and have courage; for you will cause this nation to inherit the land that I have sworn to ‎their ancestors to give to them. ‎	6. Be ‎strong and be powerful, for you will make this people take possession of the land that I swore ‎to ‎their fathers to give to them.
7. Just be strong and very courageous to observe and do in accordance with all of the Torah that ‎Moses My servant has commanded you. Do not stray therefrom right or left, in order that you ‎succeed wherever you go.	7. Only be strong and be very powerful to be careful to act ‎according to all the Law that Moses My ‎servant commanded you. You will not turn from it to ‎the right and to the left, in order that you may ‎prosper in every place that you go. ‎
8. This book of the Torah shall not leave your mouth; you shall meditate therein day and night, in ‎order that you observe to do all that is written in it, for then will you succeed in all your ways and ‎then will you prosper. ‎	8. Let not this ‎book of the Law pass from your mouth, and you will be meditating on it day and ‎night, in order ‎that you may be careful to act according to everything that is written in it, for thus ‎you will ‎make your ways prosperous and thus you will succeed. ‎
9. Did I not command you, be strong and have courage, do not fear and do not be dismayed, for the ‎Lord your God is with you wherever you go. ‎{P}	9. Have I not commanded you? Be ‎strong and be powerful. You will not fear and you will not be ‎broken, for the Memra of the ‎LORD your God is at your aid in every place that you go." {P}
10. And Joshua commanded the officers of the nation, saying:	10. And Joshua commanded the ‎leaders of the people, saying: ‎
11. Go through the midst of the camp and command the nation saying: Prepare provision for yourselves, for in another three days you will cross this Jordan to come and inherit the land that the Lord your God is giving you to inherit. {P}	11. "Pass in the midst of the camp and command the people, ‎saying: 'Prepare for yourselves ‎travelling supplies, for at the end of three days you are crossing ‎this Jordan to enter to possess the ‎land that the LORD your God is giving to you to possess it.’ {P}‎
12. And to the Reubenites and the Gadites and the half tribe of Manasseh, Joshua said, saying:	12. And to the tribe of Reuben and to the tribe of Gad and to the half tribe of Manasseh, Joshua ‎said, saying:
13. Remember the word that Moses the servant of the Lord commanded you saying: The Lord your God is giving you rest and has given you this land.	13. "Be mindful of the word that Moses the servant of the LORD commanded you, ‎saying: 'The LORD your God is giving rest to you and giving to you this land.'
14. Your wives, your children, and your cattle shall settle in the land that Moses gave you on this side of the Jordan, and you, all the warriors, shall cross over armed before your brothers, and you shall help them.	14. Your wives, ‎your children, and your cattle will dwell in the land that Moses gave to you across the Jordan. ‎And you will cross, armed, before your brothers, all the men of valour; and you will help them, ‎
15. Until the Lord gives your brothers rest as He has given you, and they too shall inherit the land that the Lord your God gives them. You will then return to the land of your inheritance which Moses the servant of the Lord gave you on this side of the Jordan towards the rising of the sun, and you will inherit it.	15. until the LORD will give rest to your brothers as to you, and they will also possess the land ‎that the LORD your God is giving to them and you will return to the land of your possession, and ‎you will possess that which Moses the servant of the Lord gave to you across the Jordan toward the sunrise."
16. And they answered Joshua saying: All that you have commanded us we shall do and wherever you send us we shall go.	16. And they ‎answered Joshua, saying: "Everything that you have commanded us, we will do; and every place ‎that you will send us, we will go.
17. Just as we obeyed Moses in everything, so shall we obey you. Only that the Lord your God be with you as He was with Moses.	17. As we accepted from Moses, so we will accept from you. Only ‎may the Memra of the LORD your God be at your aid as it was at the aid of Moses.'
18. Every man that shall rebel against your words and will not listen to your commands in all that you order him shall be put to death. Only be strong and have courage. {P}	18. Every man ‎who will rebel against your word and will not accept your words for everything that you will ‎command him, will be killed. Only be strong and powerful."‎ ‎{P}

Rashi’s Commentary on Yehoshua 1:9-18

1 And it was after the death of Moses This is connected to the order of the Torah which ends with Moses’ passing, and this follows it.

2 Moses My servant has died If he were alive, I would prefer him. The Rabbis interpret this passage as a reference, not to Moses the leader, but to Moses the Lawgiver, concerning the 3,000 laws that were forgotten during the period of mourning for Moses. Joshua came and asked the Lord to repeat these laws to him. Said to him the Holy One, Blessed be He: Moses My servant has died, and the Torah is called by his name, implying to you that it is impossible [to convey them to you.] Go out and occupy them with martial activities.

3 Every place on which [the soles of your feet] will tread A similar statement to this was said to Moses, concerning which we learned in Sifrei: If this verse is to teach about the boundaries of Eretz Israel, the Scripture already states: From this desert and Lebanon etc., [clearly defining the boundaries of the Holy Land.] If so, why is it stated, ‘Every place where your foot will tread?’ Even outside of Eretz Israel. [I.e.] After you have conquered the land, all that you will conquer outside the land, will be holy and will be yours.

4 From this desert and Lebanon [I.e.] the Desert of Kadesh, the Desert of Zin [that is near Edom], which was in the southeastern corner, through which they entered the land, as it is stated: And behold, we are in Kadesh. Now, whence is it derived that it was in the southeast? For it is stated: And the south side shall be to you from the desert of Zin near Edom etc.

to the great river, the Euphrates This is its width from south to North.

all the land of the Hittites is included.

to the great sea westward Lengthwise from east to west.

6 Be strong and have courage in worldly pursuits, as the Scripture states: “For you will cause this nation to inherit the land.”

7 Just be strong and very courageous in Torah, as the Scripture states: “To observe and to do in accordance with all of the Torah.”

8 This book of the Torah The book of Deuteronomy was before him.

And you shall meditate therein והגית . Every expression of הגיון in the Scriptures refers to the heart, as it is stated: “And the meditation of my heart (והגיון לבי) before you.” Your heart will meditate (יהגה) fear.

9 Did I not command you, be strong and have courage in war; as it is stated: Do not fear and not be dismayed. Now, when did he command him? In Moses’ time, as it is stated: “And command Joshua, etc.”

10 And Joshua commanded on the day that the days of the weeping in the mourning of Moses were ended.

11 Prepare provisions for yourselves everything necessary for the way. He told them to prepare weapons for battle. For, if you say it refers to food and drink, were they not supplied by the manna which was in their vessels until Nissan 16? For so it is stated: “And the manna ceased on the morrow.”

in another three days [lit. in yet three days, i.e.] At the end of three days, when you will still be here three days, and afterwards you will cross.

14 all the warriors among you shall cross over armed.

15 toward the rising of the sun The eastern side of the Jordan.

18 that shall rebel [against your words] defy your words.

In The School of the Prophets

Yehoshua 1:9-18

By: Hakham Dr. Yosef ben Haggai

The verbal tally between the Torah Seder and this lesson from the prophet Joshua is as follows:

Deuteronomy 9:1-

שְׁמַע יִשְׂרָאֵל, אַתָּה עֹבֵר הַיּוֹם אֶת-הַיַּרְדֵּן, לָבֹא לָרֶשֶׁת גּוֹיִם, גְּדֹלִים וַעֲצֻמִים מִמֶּךָּ--עָרִים גְּדֹלֹת וּבְצֻרֹת, בַּשָּׁמָיִם.

"Hear, O Israel: you are to cross over the Jordan today, to go in to dispossess nations greater and mightier than yourselves, cities great and fortified up to heaven,”

Joshua 1:11-

עִבְרוּ בְּקֶרֶב הַמַּחֲנֶה, וְצַוּוּ אֶת-הָעָם לֵאמֹר, הָכִינוּ לָכֶם, צֵידָה: כִּי בְּעוֹד שְׁלֹשֶׁת יָמִים, אַתֶּם עֹבְרִים אֶת-הַיַּרְדֵּן הַזֶּה, לָבוֹא לָרֶשֶׁת אֶת-הָאָרֶץ, אֲשֶׁר יְהוָה אֱלֹהֵיכֶם נֹתֵן לָכֶם לְרִשְׁתָּהּ.

“Pass through the midst of the camp and command the people, ‘Prepare your provisions, for within three days you are to pass over this Jordan to go in to take possession of the land that the LORD your God is giving you to possess.’”

That is, for the Prophet Joshua the words “cross over the Jordan” and “to go in to dispossess” from the Torah Seder starting Deut. 9:1 are what caught his imagination when writing the first chapter of his book.

Now, according to tradition our Ashlamatah for public reading purposes starts in v.9 and therefore covering three Petuchot (pericopes/paragraphs) – i.e. 1:1-9; 1:10-11; and 1:12-18. Verse 1 is a most interesting verse, it reads: “And after Moses the servant of the LORD died, the LORD said to Joshua the son of Nun, the ‎‎minister of Moses, saying:” From a Christian perspective there seems to be an irregularity here, since Mosheh Rabbenu is identified here as “the servant of HaShem” but Joshua as “the ‎‎minister of Moses.” The question then is, was not Joshua also a servant of Ha-Shem as was Mosheh? In Hebrew Moses is referred to as an “E’ebed HaShem” - עֶבֶד יְהוָה, and the Septuagint translates this as a παῖς κυρίου - “Pais Kuriou”. This term, “servant” means that such a person is no longer himself but as the property of G-d has completely emptied himself of his own personality so as to join and become as humanly possible like and complementary to G-d, mose blessed be He, as well as embodying the people of which he has been given charge over – i.e. the prototypical king. The level of intimacy that a servant has with his/her master is therefore at the highest level. Moses is therefore called the “servant of HaShem” because of the high intensity and high degree of intimacy that took place between Moses and Ha-Shem. Therefore Joshua writes at the end of Deuteronomy:

“And there has not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;”

Deut. 34:10

Kaiser[5]notes that:

“While the most basic idea of e’ebed is that of a slave, in Israel slavery was not so irksome, since this status involved rights and often positions of trust. ... Those in the service of the king are also his servants (Gen. 40:20), including officers (I Sam. 19:1), officials (“Paqidim/Overseers” - II Kgs. 12:12), and ambassadors (Numbers 22:18). ... The word e’ebed appears 799 times in the Tanakh. ... The most significant use of this term “servant” is as a Messianic designation, the most prominent personal, technical term to represent the Tanakh’s teaching on the Messiah. The central teaching passages on this theme are found in the last twenty-seven chapters of Isaiah. There the term occurs twenty times in the singular (chaps. 39-53) and eleven times in the plural (chaps. 54-66).

In this context, it is interesting to find that G-d, most blessed be He, or others granted the title “servant of the LORD” in the Tanakh to the following persons:

Person	Times	Tanakh texts:
Abraham	01 time	(Genesis 9:26)
Jacob*	04 times	(Isaiah 48:20; Jer. 30:10; Jer. 46:28; Ezek. 28:25)
Mosheh	26 times	(Num. 12:8; Deut. 34:5; Joshua 1:1; 1:13; 1:15; 8:31; 8:33; 9:24; 11:12; 11:15; 12:6; 13:8; 14:7; 18:7; 22:2; 22:4; 22:5; 1 Kings 8:53; 8:56; 2 Kings 18:12; 2 Chron. 1:3; 24:6; 24:9; Neh. 10:29; Malachi 4:4)
Joshua (Yehoshua)	02 times	(Joshua 24:29; Judges 2:8)
Ahijah the Shilonite the Prophet	02 times	(1 Kings 14:18; 1 Kings 15:29)
Jonah the son of Amittai the Prophet	01 time	(2 Kings 14:25)
King David	08 times	(2 Sam. 3:18; 7:8; 1 Kings 8:66; 1 Chr. 17:7; 2 Chr. 6:16; 6:42; Ps. 18:1; 36:1)
King Solomon	01 time	(1 Kings 8:25)
Nebuchadrezzar King of Babylon	02 times	(Jer. 25:9; 43:10)
Zerubbabel son of Shealtiel	01 time	(Haggai 2:23)
All of G-d’s Prophets	17 times	(2 Kings 9:7; 17:13; 17:23; 21:10; 24:2; Ezra 9:11; Jer. 7:25; 25:4; 26:5; 29:19; 35:15; 44:4; Ezek. 38:17; Dan. 9:6; 9:10; Amos 3:7; Zech. 1:6)

* This refers to Jacob as well as all of his descendants, i.e. all of Israel.

From the above table we can discover that there is a big difference between Moses and Joshua. Moses is called “the servant of G-d” 26 times, which is the same numerical value of the Tetragmaton (Ha-Shem). Joshua is called only twice by that title, as is also Nebuchadrezzar the King of Babylon. I surmise that this is because two indicates plurality. That is, one Yehoshua brought the Israelites into the promised Land, and another Yehoshua (shortened to Yeshua) will bring the dispersed of Israel back to the Land. Also one Babylonian king brought the Israelites into Exile, and later a worst (Roman) tyrant brought the Jewish people into a longer exile which has not yet ended. His Majesty King David receives the title of “servant of Ha-Shem” in the Tanakh eight times[6], and eight is connected to redemption and by definition to a to a departure from the "natural" world, since Messiah the son of David[7] will again redeem Israel from their exile in an miraculous manner.

Concerning the Greek word “PAIS” as equivalent for the Hebrew term “E’ebed,” Zimmerly[8] is of the opinion that predominantly, “E’ebed Ha-Shem” is a term synonymous with the righteous/generous, i.e. the Tsadiq. Jeremias[9] on the other hand seems to find this title as one reserved for a Prophet, and even finds a confluence between this title and the title “son of man” which is also reserved for Prophets.

A good picture of an “E’ebed” according to our Sages is found in Talmud Babli Qiddushin 32b, where we read:

There was the case concerning R. Eliezer, R. Joshua, and R. Sadoq, who were reclining at the banquet of the son of Rabban Gamaliel, and Rabban Gamaliel was standing and pouring drinks for them. He gave the cup to R. Eliezer, and he did not take it. He gave it to R. Joshua and he accepted it. Said to him R. Eliezer: “What is going on, Joshua! Should we recline while Rabban Gamaliel is standing and serving drinks to us?

He said to him, “We find that a greater one than he served as a waiter, namely, Abraham, the greatest one of his generation, did so, and concerning him it is written, “And he stood over them” (Gen. 18:8). And should you say, that they appeared to him as ministering angels [on which account he acted as he did], they appeared to him only in the guise of Arabs. So in our case, shouldn’t the majestic Rabban Gamaliel stand up and pour drinks for us?

Said to them R. Sadoq, “How long are you going to ignore the honor owing to the Omnipresent and concentrate only on the honor owing to mortals? The Holy One, blessed be He, brings back the winds and causes the mists to ascend, rain to fall, earth to yield, so setting a table before every single person, and, as to us, shouldn’t the majestic Rabban Gamaliel stand over us and pour?”

Rather, if there was such a statement, this is what the statement actually said: Said R. Ashi, “Even from the perspective of him who has said, ‘The Patriarch who has renounced the honor coming to him – the honor coming to him is renounced,’ the king who has renounced the honor coming to him – the honor coming to him is not renounced, for it is said, ‘You will surely set a king over you’ – his authority will be over you.

Now, the title most frequently used for Yehoshua (Joshua) the son of Nun, is “Moses’ servant” or “Moses’ minister.” Actually, in Hebrew it is מְשָׁרֵת מֹשֶׁה (M’sharet Mosheh). Now the Hebrew term “M’Sharet” is derived from the Hebrew verb שׁרת (Sharat) and meaning to minister or to serve.[10] Austel[11] states concerning this term:

“The use of SHARAT falls into two natural categories: 1) of the personal service rendered to an important personage, usually a ruler, and 2) of the ministry of worship on the part of those who stand in a personal relationship to G-d, such as the priests.

The high rank of the servant designated by this verb and the special relationship in which he stands in respect to his master is seen in Gen. 39:4. Here Joseph was put over all the affairs of Potiphar’s estate, and in vv. 8 and 9 Joseph was able to say that Potiphar did not concern himself with anything in the house. He left it all to Joseph’s care, nothing being withheld from him except Potiphar’s wife. In II Chronicles 22:8, King Ahaziah’s nephews stand as ministers (M’shar’tim) to Ahaziah. These men would obviously not be menials. In Esther 2:2 the king’s attendants stand in a relationship close enough so that they have his ear and are able to make suggestions which the king follows. Elisha’s personal servant was designated a M’sharet (minister) – II Kings 4:43; 6:15. Elisha himself, when he was first called to be a prophet, stood in this relationship to Elijah (I Kings 19:21). Joshua was Moses’ chief assistant (Ex. 24:13; 33:11; Joshua 1:1). Later, as was the case with Elisha, he succeeded his former master.”

Interestingly, and as noted above, throughout the whole book of Genesis, this term is only and exclusively used for Joseph in Gen. 39:4 – “and he served him (i.e. Potiphar),” and in Gen. 40:4 – “and he served them (i.e. the chief of butlers and the the chief of bakers in Pharaoh’s palace).”

In the Septuagint, in Joshua 1:1 it is said that Joshua was “the ὑποτύπωσις (hupotuposis)[12] of Moses.” The Greek term , therefore describes Joshua as the “pattern/example of Moses” rather than his “minister.” Other versions of the Septuagint[13] have ὑπουργῷ (hupourgou) and meaning “assistant.”[14] With time of course, language experience change, and this principle does not escape the Greek of the Nazarean Codicil. It is my opinion that the term ὑπουργῷ of the Septuagint became in the Greek of the Nazarean Codicil, in this particular instance, equivalent to the term διάκονος – (Diakonos)[15] which has passed into the English language as “Deacon,” and indicating very personally the service rendered to another out of love.

In our portion of the Nazarean Codicil for this week (Mark 14:43-52‎), we meet another servant, i.e. – "a servant of the Kohen Gadol‎" (Mark 14:47). The Greek word used here for "servant" is δοῦλος (Doulos) – i.e. a servant with a stress on subjection.[16] This is interesting, since the Hebrew phrase/concept "E'ebed Ha-Shem" is translated in the Greek of the Nazarean Codicil as "δούλου τοῦ Θεοῦ” – (Doulou tou Theou) – “servant of G-d” (cf. Rev. 15:3 as attributed to Moses). Rengstorf[17] states that the formula “δουλος Θεου – (Doulos Theou) it is almost always in connexion with the usage of the righteous of the Old Testament in relation to G-d.” This correlates with Kraus’[18] insinuation that the ancient term “E’ebed Ha-Shem” has become the modern “Tsadiq” (a righteous/generous person) who is obedient to the Torah and constantly guided by the gracious expression of Ha-Shem’s will.

It appears then, that the Torah Seder and Ashlamatah seem to portray a gradual elevation of status, and put in our modern terminology from a person in good standing in the congregation to a Deacon[19] to the Rabbinate. The essence here is as Matthew Henry[20] well puts it “He (Joshua) was trained up in subjection and under command. Those are fittest to rule that have learnt to obey.”

The Psalm for this Shabbat (‎119:1-24‎) instructs us that a "true servant of G-d" must be the embodyment of both the Torah's commandments as well as the embodyment of the people under his care. If Psalm 119 is not the living characteristic of a Rabbi, Paqid, Priest or Pastor then that person has ceased to be a "servant of Ha-Shem" most blessed be He!

On the other hand in the Nazarean Codicil we are presented with the contrast between a blind servant of the corrupt Kohen Gadol (High Priest) of that time, who apparently was not able to hear the word of G-d and therefore rightly discern who he was apprehending (i.e. the quintesential Tsadiq[21]), and the true "servant of G-d," the Messiah himself.

Whatever the lever of service, the Scriptures and the Oral Torah seem to teach that the higher the status in the service of G-d and fellowman, the higher is the demand for obedience to G-d and Torah as well as compassionate embodiment of the people we serve. And this is the essence of a Tsadiq. And as Hakham Tsefet (I Pet 2:15-16) teaches:

15. Because thus is God’s will (purpose): habitually doing good (or, beneficence) to repeatedly silence the ignorance of foolish men.

16. As sons of liberty, [yet] not holding your liberty as a veil for wickedness (Lawlessness); but, as God’s servants (Greek: Θεοῦ δοῦλοι – Theou Douloi).

May Ha-Shem, most blessed be He, help and grant us to become in truth His faithful servants, amen ve amen!

Verbal Connections

By HH Rosh Paqid Adon Hillel ben David & HH Giberet Dr. Elisheba bat Sarah

Debarim (Deuteronomy) 9:1-29

Tehillim (Psalm) 119:1-24

Yehoshua (Joshua) 1:9-18

Mark 14:43-52

The verbal tallies between the Torah and the Ashlamata are:

Hear / Hearken / heard - שםע, Strong’s number 08085.

Pass - עבר, Strong’s number 05674.

Jordan - ירדן, Strong’s number 03383.

Day - יום, Strong’s number 03117.

Go in - בוא, Strong’s number 0935.

Possess / drive them out - ירש, Strong’s number 03423.

LORD - יהוה, Strong’s number 03068.

People - עם, Strong’s number 05971.

Before / face - פנים, Strong’s number 06440.

The verbal tallies between the Torah and the Psalm are:

LORD - יהוה, Strong’s number 03068.

Said / Speak – דבר, Strong’s number 01696.

Devarim (Deuteronomy) 9:1-2 Hear <08085> (8798), O Israel: Thou art to pass over <05674> (8802) Jordan <03383> this day <03117>, to go in <0935> (8800) to possess <03423> (8800) nations greater and mightier than thyself, cities great and fenced up to heaven,

2 A people <05971> great and tall, the children of the Anakims, whom thou knowest, and of whom thou hast heard <08085> (8804) say, Who can stand before the children of Anak!

3 Understand therefore this day, that the LORD <03068> thy God is he which goeth over before <06440> thee; as a consuming fire he shall destroy them, and he shall bring them down before thy face <06440>: so shalt thou drive them out <03423> (8689), and destroy them quickly, as the LORD <03068> hath said <01696> (8765) unto thee.

Yehoshua (Joshua) 1:17 According as we hearkened <08085> (8804) unto Moses in all things, so will we hearken unto thee: only the LORD <03068> thy God be with thee, as he was with Moses.

Yehoshua (Joshua) 1:11 Pass <05674> (8798) through the host, and command the people <05971>, saying, Prepare you victuals; for within three days <03117> ye shall pass over this Jordan <03383>, to go in <0935> (8800) to possess <03423> (8800) the land, which the LORD <03068> your God giveth you to possess it.

Yehoshua (Joshua) 1:14 Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before <06440> your brethren armed, all the mighty men of valour, and help them;

Tehillim (Psalm) 119:1 ALEPH. Blessed are the undefiled in the way, who walk in the law of the LORD <03068>.

Tehillim (Psalm) 119:23 Princes also did sit and speak <01696> (8738) against me: but thy servant did meditate in thy statutes.

Hebrew:

Hebrew	English	Torah Seder Deu 9:1-29	Psalms Psa 119:1-24	Ashlamatah Jos 1:9-18
vyai	anyone		Ps 119:24	Josh 1:18
la,	whenever		Ps 119:20	Josh 1:16
~yhil{a/	GOD	Deut 9:3 Deut 9:4 Deut 9:5 Deut 9:6 Deut 9:7 Deut 9:10 Deut 9:16 Deut 9:23		Josh 1:9 Josh 1:11 Josh 1:13 Josh 1:15 Josh 1:17
rm;a'	say, said	Deut 9:4 Deut 9:12 Deut 9:13 Deut 9:23 Deut 9:25 Deut 9:26 Deut 9:28		Josh 1:10 Josh 1:11 Josh 1:12 Josh 1:13 Josh 1:16
#r,a,	land, earth	Deut 9:4 Deut 9:5 Deut 9:6 Deut 9:7 Deut 9:23 Deut 9:28	Ps 119:19	Josh 1:11 Josh 1:13 Josh 1:14 Josh 1:15
rv,a]	who, which
tae	how, against
aAB	go	Deut 9:1 Deut 9:4 Deut 9:5 Deut 9:7 Deut 9:28		Josh 1:11
rb;D'	spoken	Deut 9:3 Deut 9:10 Deut 9:28	Ps 119:23
rb'D'	oath	Deut 9:5 Deut 9:10	Ps 119:9 Ps 119:16 Ps 119:17	Josh 1:13 Josh 1:18
%r,D,	way	Deut 9:12 Deut 9:16	Ps 119:1 Ps 119:3 Ps 119:5 Ps 119:14
%l;h'	walk		Ps 119:1 Ps 119:3	Josh 1:9 Josh 1:16
rk;z"	remember	Deut 9:7 Deut 9:27		Josh 1:13
aj'x'	sinned	Deut 9:16 Deut 9:18	Ps 119:11
~Ay	day	Deut 9:1 Deut 9:3 Deut 9:7 Deut 9:9 Deut 9:10 Deut 9:11 Deut 9:18 Deut 9:24 Deut 9:25		Josh 1:11
!Der>y"	Jordan	Deut 9:1		Josh 1:11 Josh 1:14 Josh 1:15
vr'y"	dispossess	Deut 9:1 Deut 9:3 Deut 9:4 Deut 9:5 Deut 9:6 Deut 9:23		Josh 1:11 Josh 1:15
bv;y"	remained	Deut 9:9	Ps 119:23	Josh 1:14
rv,y	uptightness	Deut 9:5	Ps 119:7
!WK	prepare, establish		Ps 119:5	Josh 1:11
lKo	all, every	Deut 9:10 Deut 9:18	Ps 119:2 Ps 119:6 Ps 119:10 Ps 119:13 Ps 119:14 Ps 119:20	Josh 1:9 Josh 1:14 Josh 1:16 Josh 1:17 Josh 1:18
aol	nor, no, neither
bb'le	heart	Deut 9:4 Deut 9:5	Ps 119:7
daom.	enough, diligently, utterly	Deut 9:20	Ps 119:4 Ps 119:8
tWm	slay, death	Deut 9:28		Josh 1:18
hr'm'	rebellious	Deut 9:7 Deut 9:23 Deut 9:24		Josh 1:18
!t;n"	giving, gave, given	Deut 9:6 Deut 9:10 Deut 9:11 Deut 9:23		Josh 1:11 Josh 1:13 Josh 1:14 Josh 1:15
db,[,	servant	Deut 9:27	Ps 119:17 Ps 119:23	Josh 1:13 Josh 1:15
d[;	until
!yI[;	sight, eyes	Deut 9:17 Deut 9:18	Ps 119:18
l[;	because, as much, against	Deut 9:18 Deut 9:19	Ps 119:14
t[e	time	Deut 9:20	Ps 119:20
hP,	command, mouth	Deut 9:23	Ps 119:13	Josh 1:18
~ynIP'	before	Deut 9:2 Deut 9:3 Deut 9:4 Deut 9:5 Deut 9:18 Deut 9:25 Josh 1:14 Deut 9:2 Deut 9:3 Deut 9:4 Deut 9:5 Deut 9:18 Deut 9:25		Josh 1:14
hw"c'	commanded	Deut 9:12 Deut 9:16	Ps 119:4	Josh 1:9 Josh 1:10 Josh 1:11 Josh 1:13 Josh 1:16 Josh 1:18
xk;v'	forget	Deut 9:7	Ps 119:16
xl;v'	sent, send	Deut 9:23		Josh 1:16
[m;v'	heart	Deut 9:1 Deut 9:2 Deut 9:19 Deut 9:23		Josh 1:17 Josh 1:18
rb;['	cross over	Deut 9:1 Deut 9:3		Josh 1:11 Josh 1:14
~[;	people	Deut 9:2 Deut 9:6 Deut 9:12 Deut 9:13 Deut 9:26 Deut 9:27 Deut 9:29		Josh 1:10 Josh 1:11
hf'['	made, do	Deut 9:12 Deut 9:14 Deut 9:16 Deut 9:18 Deut 9:21		Josh 1:16

Greek:

Greek	English	Torah Seder Deu 9:1-29	Psalms Psa 119:1-24	Ashlamatah Jos 1:9-18	Nc Mk 14:43-52	NC2 Lu 22:47-53	NC3 Ro 11:1-10
ἀκούω	hear	Deu 9:1 Deu 9:2		Jos 1:17 Jos 1:18			Rom 11:8
ἄνθρωπος	man			Jos 1:18		Luk 22:48
ἀποκρίνομαι	answering, responding			Jos 1:16	Mar 14:48	Luk 20:39
ἀποκτείνω	killed	Deu 9:28					Rom 11:3
ἀπωθέομαι	thrust away		Psa 119:10				Rom 11:1 Rom 11:2
ἀρχιερεύς	chief priest				Mar 14:43 Mar 14:47	Luk 22:50 Luk 22:52
ἀφαιρέω	removed				Mar 14:47	Luk 22:50
γίνομαι	place, become, be	Deu 9:11 Deu 9:21					Rom 11:1 Rom 11:5 Rom 11:6 Rom 11:9
γραφή	scripture				Mar 14:49		Rom 11:2
γράφω	written	Deu 9:10					Rom 11:8
διδάσκω	teach		Psa 119:12		Mar 14:49
δίδωμι	gave, give	Deu 9:6 Deu 9:10 Deu 9:11 Deu 9:23		Jos 1:2 Jos 1:3 Jos 1:6	Mar 14:44		Rom 11:8
δοῦλος	servant		Psa 119:23		Mar 14:47	Luk 22:50
δώδεκα	twelve				Mar 14:43	Luk 22:47
ἐάω	allow	Deu 9:14				Luk 22:51
εἴδω	see, know, behold	Deu 9:2 Deu 9:16				Luk 22:49	Rom 11:2
εἷς	one				Mar 14:43 Mar 14:47 Mar 14:51	Luk 22:47 Luk 22:50
ἐξέρχομαι	come forth	Deu 9:7			Mar 14:48	Luk 22:52
ἔπω	said, spoken	Deu 9:3 Deu 9:4 Deu 9:12 Deu 9:13 Deu 9:25 Deu 9:26 Deu 9:28		Jos 1:12 Jos 1:16	Mar 14:48	Luk 22:48 Luk 22:49 Luk 22:51 Luk 22:52
ἔρχομαι	come, came	Deu 9:7			Mar 14:45
ἡμέρα	days	Deu 9:7 Deu 9:9 Deu 9:10 Deu 9:11 Deu 9:18 Deu 9:24 Deu 9:25		Jos 1:11	Mar 14:49	Luk 22:53	Rom 11:8
θεός	God	Deu 9:3 Deu 9:4 Deu 9:6 Deu 9:7 Deu 9:10 Deu 9:16 Deu 9:18 Deu 9:22 Deu 9:23 Deu 9:26		Jos 1:9 Jos 1:11 Jos 1:13 Jos 1:15 Jos 1:17			Rom 11:1 Rom 11:2 Rom 11:8
ἰδού	behold	Deu 9:13		Jos 1:9		Luk 22:47
ἱερός	temple				Mar 14:49	Luk 22:52
καιρός	time	Deu 9:19 Deu 9:20	Psa 119:20				Rom 11:5
καταλείπω	leave behind				Mar 14:52		Rom 11:4
κύριος	LORD
λαλέω	speak	Deu 9:10 Deu 9:13			Mar 14:43	Luk 22:47
λαός	people	Deu 9:2 Deu 9:6 Deu 9:12 Deu 9:13 Deu 9:26 Deu 9:27 Deu 9:29		Jos 1:10 Jos 1:11			Rom 11:1 Rom 11:2
λέγω	speak, spoken, saying	Deu 9:4 Deu 9:13 Deu 9:23 Deu 9:28		Jos 1:10 Jos 1:11 Jos 1:13	Mar 14:44 Mar 14:45	Luk 22:47	Rom 11:1 Rom 11:2 Rom 11:4 Rom 11:9
λῃστης	robber				Mar 4:48	Luk 22:52
μάχαιρα	swords				Mar 14:43 Mar 14:47 Mar 14:48	Luk 22:49 Luk 22:52
ξύλον	wood				Mar 14:43 Mar 14:48	Luk 22:52
οὖς	ear					Luk 22:50	Rom 11:8
ὀφθαλμός	eyes		Psa 119:18				Rom 11:10
ὄχλος	multitude				Mar 14:43	Luk 22:47
παραγίνομαι	comes, coming				Mar 14:43	Luk 22:52
παραδίδωμι	delivered up				Mar 14:44	Luk 22:48
πᾶς	all, every	Deu 9:10 Deu 9:18	Psa 119:6 Psa 119:13 Psa 119:14 Psa 119:20	Jos 1:9 Jos 1:14 Jos 1:16 Jos 1:17	Mar 14:50
πολύς	populus, numerous,	Deu 9:2 Deu 9:14			Mar 14:43
πρεσβύτερος	elders				Mar 4:43	Luk 22:52
σήμερον	today	Deu 9:1 Deu 9:3 Deu 9:6					Rom 11:8
υἱός	sons	Deu 9:2				Luk 22:48
φιλέω	kiss				Mar 14:44	Luk 22:47
φυλή	tribes			Jos 1:12			Rom 11:1
χείρ	hands	Deu 9:15 Deu 9:17 Deu 9:26			Mar 14:46	Luk 22:53
ψυχή	life, soul		Psa 119:20				Rom 11:3
ὠτίον	ear				Mar 14:47	Luk 22:51

Mordechai 119^A

Mordechai 14:43-52

By: HH Paqid Dr. Adon Eliyahu ben Abraham

BESB	GREEK TEXT
Mar 14:43 And immediately, while he was still speaking, Yehuda Ish Keriyoth, one of the twelve, came, and (brought) with him a big group [of Temple-guards] with daggers and clubs, from the Kohen Gadol and the soferim and the elders (of the Tz’dukim).	⁴³ Καὶ εὐθὲως, ἔτι αὐτοῦ λαλοῦντος παραγίνεται Ἰούδας εἷς ὢν τῶν δώδεκα καὶ μετ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ ξύλων παρὰ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ τῶν πρεσβυτέρων
Mar 14:44 And he (Yehuda Ish Keriyoth) who betrayed him (Yeshua) had given them (the Kohanim) a sign, saying, “Whoever I embrace (show love), he is [the one]. Take him and lead him away safely.”	⁴⁴ δεδώκει δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς λέγων Ὃν ἂν φιλήσω αὐτός ἐστιν κρατήσατε αὐτὸν καὶ ἀπαγάγετε ἀσφαλῶς
Mar 14:45 And coming, at once drawing near to him (Yeshua), he said, Rabbi, Rabbi! And he fervently embraced him (Yeshua).	⁴⁵ καὶ ἐλθὼν εὐθὲως προσελθὼν αὐτῷ λέγει Ῥαββί Ῥαββί καὶ κατεφίλησεν αὐτόν·
Mar 14:46 And they laid their hands on him and seized him.	⁴⁶ οἱ δὲ ἐπέβαλον ἐπ᾽ αὐτόν τὰς χεῖρας αὑτῶν, καὶ ἐκράτησαν αὐτὸν
Mar 14:47 And one of those standing by, drawing a dagger, struck a servant of the Kohen Gadol, and cut off his ear.	⁴⁷ εἷς δέ τις τῶν παρεστηκότων σπασάμενος τὴν μάχαιραν ἔπαισεν τὸν δοῦλον τοῦ ἀρχιερέως καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτίον
Mar 14:48 And Yeshua said responding to (pronounced a guilty sentence against) them, “Have you come out with daggers and clubs, as if against a robber, to take me?”	⁴⁸ καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς Ὡς ἐπὶ λῃστὴν ἐξήλθετε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με
Mar 14:49 I was with you daily in the Bet HaMikdash teaching, and you did not seize me (then). Nevertheless, the Scriptures must be fulfilled.	⁴⁹ καθ ἡμέραν ἤμην πρὸς ὑμᾶς ἐν τῷ ἱερῷ διδάσκων καὶ οὐκ ἐκρατήσατέ με· ἀλλ ἵνα πληρωθῶσιν αἱ γραφαί
Mar 14:50 And all his talmidim left him, and escaped.	⁵⁰ καὶ ἀφέντες αὐτὸν πάντες ἔφυγον
Mar 14:51 And one, a certain young man followed him, having thrown a fine linen cloth [over his pajamas]. And the young men [of the Temple-guard] caught him.	⁵¹ Καὶ εἷς τις νεανίσκος ἠκολούθει αὐτῷ περιβεβλημένος σινδόνα ἐπὶ γυμνοῦ καὶ κρατοῦσιν αὐτόν· οἱ νεανίσκοι·
Mar 14:52 And he left the linen cloth and fled from them.[22]	⁵² ὁ δὲ καταλιπὼν τὴν σινδόνα γυμνὸς ἔφυγεν ἀπ᾽ αὐτῶν.
Delitzsch Hebrew Translation
⁴³עוֹדֶנּוּ מְדַבֵּר וִיהוּדָה בָא וְהוּא אֶחָד מִשְּׁנֵים הֶעָשָׂר וְעִמּוֹ הָמוֹן רַב בַּחֲרָבוֹת וּבְמַקְלוֹת מֵאֵת רָאשֵׁי הַכֹּהֲנִים וְהַסּוֹפְרִים וְהַזְּקֵנִים׃ ⁴⁴וְהַמּוֹסֵר אֹתוֹ נָתַן לָהֶם אוֹת לֵאמֹר הָאִישׁ אֲשֶׁר אֶשָּׁקֵהוּ זֶה הוּא תִּפְשׂוּ אֹתוֹ וְהוֹלִיכוּהוּ אַל־יִמָּלֵט׃ ⁴⁵הוּא בָא וְהוּא נִגַּשׁ אֵלָיו וַיֹּאמֶר רַבִּי רַבִּי וַיְנַשֶּׁק־לוֹ׃ ⁴⁶וַיִּשְׁלְחוּ־בוֹ אֶת־יְדֵיהֶם וַיִּתְפְּשׂוּהוּ׃ ⁴⁷וְאֶחָד מִן־הָעֹמְדִים אֶצְלוֹ שָׁלַף אֶת־חַרְבּוֹ וַיַּךְ אֶת־עֶבֶד הַכֹּהֵן הַגָּדוֹל וַיְקַצֵּץ אֶת־אָזְנוֹ׃ ⁴⁸וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר אֲלֵיהֶם כְּצֵאת עַל־פָּרִיץ יְצָאתֶם עָלַי בַּחֲרָבוֹת וּבְמַקְלוֹת לְתָפְשֵׂנִי׃ ⁴⁹וַאֲנִי יוֹם יוֹם הָיִיתִי אֶצְלְכֶם מְלַמֵּד בַּמִּקְדָּשׁ וְלֹא הֶחֱזַקְתֶּם בִּי אֲבָל לְמַעַן מְלֹאת דִּבְרֵי הַכְּתוּבִים׃ ⁵⁰וַיַּעַזְבוּ אֹתוֹ כּוּלָּם וַיָּנוּסוּ׃ ⁵¹וְנַעַר אֶחָד הָלַךְ אַחֲרָיו מְעוּטָּף בְּסָדִין לְכַסּוֹת אֶת־עֶרְוָתוֹ וַיֹּאחֲזוּהוּ הַנְּעָרִים׃ ⁵²וַיַּעֲזֹב אֶת־הַסָּדִין בְּיָדָם וַיָּנָס מִפְּנֵיהֶם עָרֹם׃

Introduction

May our Master teach us concerning the “The Sin of the Golden Calf.”

Because this particular pericope of Mordechai is contrasted with D’varim chapter 9, we are forced to look at specific details related to the Torah Seder. And, as usual we must allow the Torah Seder to set the tone for our commentaries on the Nazarean Codicil. Likewise, we must determine what Hakham Tsefet was trying to communicate by the marriage of the two texts.

A Lesson in Logic

Knowing that the Biblical text MUST be interpreted through a hermeneutic process, I have always been fascinated with the genre of hermeneutics. Likewise, when I heard the late Vendyl Jones[23] teach on the hermeneutics of the sages I was fascinated with the idea that the Rabbis had deduced a system for interpreting the Biblical narrative. My education in the hermeneutic process has taken me down a path of learning that I never expected. One of the essential hermeneutic practices is to use some plain simple logic “Sevarah.” The Mishnah teaches us that the Sages have ordered minds.[24] Therefore, we will try to use some logic and Peshat hermeneutic to try to discover what Hakham Tsefet is trying to communicate in our present pericope.

The Midrash asks:

Why did the Holy One, blessed be He, order the first-born Israelites to be redeemed by means of the Levites?[25]

Adam the first-born

The seed of a thing is in the fruit it produces. The “invisible, spermatic, technical, and divine Word,” [26] must be cultivated to produce fruit. Teaching does not antedate learning. However, learning is in teaching. Adam’s task at Gan Eden was tilling the ground.[27] The ground in Hebrew is the ADAMAH from which he was made. “To till the ground” by implication means also to cultivate his mental and spiritual faculties by means of study of the word of G-d. Therefore, Adam (man) is to till the first-born (the Word of G-d), for in the First-Born is the beginning, middle and end of a thing. Only in the tilling of the First-Born will we find Chokma (wisdom).

The beginning of a plant is the seed, and the end is the fruit, each of them being the work, not of husbandry, but of nature. Again, of knowledge the beginning is nature, as has been shown, but the end can never reach mankind, for no man is perfect in any branch of study whatever; but it is a plain truth, that all excellence and perfection belong to one Being alone; we therefore are borne on, for the future, on the confines of beginning and end, learning, teaching, tilling the ground, working up everything else, as if we were really effecting something, that the creature also may seem to be doing something; therefore, with a more perfect knowledge, Moses has confessed that the first-fruits and the end belong to God, speaking of the creation of the world, where he says, "In the beginning God created..." [Genesis i. 1.] And again he says, "God finished the heaven and the earth."[28]

Therefore, there is a beginning of a thing its middle and the ending of that thing. In other words, the beginning of a thing possesses the potential of its purpose and goal. If that thing is cultivated in the proper manner, it will achieve its purpose and goal.

In all of G-d’s creation, He has created some truly marvelous creatures. It is hard to believe that some of those creatures are actually from earth. However, as the Sages truly believe, man is the crown of G-d’s creation. The humanist mind has reduced man to the product of evolution and the earth to the byproduct of endless universal chaos. However, I believe the sages are correct. The Psalmist saw man as an ingenious creation.[29] While Adam failed in his mission, he still represents the splendor of G-d’s creation.

Adam also represents a special class of humanity. That class is the “first-born of G-d.” Adam as the first creation human represents the “first-born” and their special relationship to G-d. It is not hard to see that Adam was to conduct himself as the Priest of the word. The task, simplified, of his priesthood is captured in Beresheet 1:28

Beresheet 1:28 And God blessed them, and God said to them, "Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth."

Beresheet 2:15 Now the Lord God took the man, and He placed him in the Garden of Eden to work (till) it and to guard it.

Beresheet 2:16 And the Lord God commanded man, saying, "Of every tree of the garden you may freely eat. ¹⁷ But of the Tree of Knowledge of good and evil you shall not eat of it, for on the day that you eat thereof, you shall surely die." (Rashi)

And, indeed, as are the beginnings of God so likewise are the ends of God; and Moses is a witness to this, where he commands to "separate off the end, and to confess that it is due to God." [Exodus xiii. 2.] The things in the world do also bear witness. How so?[30]

With his failure to keep these simple commends,[31] Adam’s Priesthood changed while the primary mandate remained applicable. His consumption of the fruit of the forbidden tree did not absolve him from his responsibility to "Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth," nor that of “tilling the gorund.”

I will not try to restate all that the Sages have said in their comments with regard to these details. My point is simply to demonstrate that, according to the Sages, Adam was the first Priest and a “first-born.”[32] In this, we have a precedent.

b. Shab 28b For R. Judah said, The ox which Adam the first [man] sacrificed had one horn in its forehead, for it is said, and it shall please the Lord better than an ox, or a bullock that hath a horn [sic] and hoofs.[33]

Before the Tabernacle was erected the high places were permitted and the sacrificial service was performed by the first-born.^{^[34]}

m. Meg. 1:11 There is no difference between Shilo and Jerusalem except that in Shilo they eat Lesser Holy Things and second tithe in any place within sight [of the place], while in Jerusalem [they eat the same things only] within the wall. And in both places Most Holy Things are eaten [only] within the area encompassed by the veils. [After] the sanctification of Shilo it was permitted (to set up high places elsewhere], but after the sanctification of Jerusalem it was not permitted [to set up high places elsewhere] [M. Zeb. 14:4–8].^{^[35]}

Precedent: It was the duty and obligation of the first-born after the fall to offer sacrifices for his family

Can we further prove this thesis?

When Adam died he transmitted them (the laws given to Adam by G-d after the fall) to Seth. Seth transmitted them to Methusaleh. When Methusaleh died he transmitted them to Noah.

Noah arose and offered a sacrifice; as it says: And he took of every clean beast... and offered burnt-offerings on the altar (Gen. VIII, 20). Noah died and transmitted them to Shem.[36]

We can see that Adam as a “first-born Priest” set the precedent for all first-born. We can further understand that this precedent was interrupted by a specific event, which must be resolved if the above cited principle of the “end being found in the beginning” is to be accomplished in the first-born. In other words, if the purpose of the “First-Born Priest” is to be accomplished there must be a tikkun for any event that interrupts that process. I will elaborate on this idea later in this commentary.

Shem the Educator

We must not think that the sole occupation of the “First-born Priest” was that of making sacrificial offerings. Without a doubt, they were qualified in this occupation, as we have already established. Rashi tells us that Shem[37] was Melchizedek. I have made this statement only to reiterate that Shem was also a “Priest.”[38]

Gen 10:21 And unto Shem, the father of all the children of Eber, the elder brother of Japheth, to him also were children born. (JPS)

The verse is strange in that we can logically deduce that Shem was the patristic ancestor of Eber. If we look at a precedential Mishnah we can unravel the mystery that the Torah is trying to convey.

m. Ber. 1:1 …Rabban Gamaliel says, “Until the rise of dawn.” His [Gamaliel’s] sons [talmidim] returned from a banquet hall [after midnight]. They said to him, “We did not [yet] recite the Shema.[39]

I have often cited this Mishnah. Here we can see from the Mishnah that the Hebrew term “son” is also used for talmid. Therefore, we can translate Genesis 10:21 in the following manner.

Gen 10:21 And unto Shem, the father (Hakham) of all the talmidim of [the Yeshiva of] Eber, the elder brother of Japheth, he (Shem) also produced talmidim.[40]

Shem had a Bet Din,[41] which enacted rulings on the Torah (i.e. halakhah). However, Shem not only had a Bet Din, he was also the head of a Torah academy.[42]

Precedent: It is the duty and obligation of the “First-born Priest” to teach Torah to his family, and/or to his disciples.

Reuben

Reuben was the first-born of Yaakov.[43] While he violates particular ethical laws, we can still learn a great deal from this first-born Priest.

Gen 37:19-22 ¹⁹ Then they said to one another, "Look, this dreamer is coming! ²⁰ "Come therefore, let us now kill him and cast him into some pit; and we shall say, `Some wild beast has devoured him.' We shall see what will become of his dreams!" ²¹ But Reuben heard it, and he delivered him out of their hands, and said, "Let us not kill him." ²² And Reuben said to them, "Shed no blood, but cast him into this pit which is in the wilderness, and do not lay a hand on him"-- that he might deliver him out of their hands, and bring him back to his father.

Gen 37:29 Then Reuben returned to the pit, and indeed Joseph was not in the pit; and he tore his clothes.

Reuben assumes the role of the typical first-born. He wants to protect Yoseph from being murdered by his other brothers.

Precedent: It is the duty, obligation and characteristic of the “first-born Priest” to protect the members of his family, and/or talmidim, from danger and harm.

We have seen that the role of the first-born is demonstrated in three basic characteristics.

1. Offering of Sacrificial offerings

2. Educating family and/or talmidim

3. Protecting and guarding family and/or talmidim and by extension making the family and/or talmidim to be able to stand on their own.

Yeshua the first-born

In explaining Yeshua as the first-born, we could write volumes. However, I believe that we can make a few concise statements that will suffice for the time being. The three above mentioned categories, sacrifice, education and protection fit the life of Yeshua as a first-born.

Sacrifices

Yeshua was the picture of sacrifice. However, I am not speaking of his place on the tree. I am speaking of his role as a Hakham. The role Yeshua played as an Orthodox Jewish Rabbi is yet to be fully explored. Most scholars want to look at aspects of his passion and crucifixion trying to figure out just how all of that played into the plan of G-d. In the process, they have yet to discover what Yeshua was teaching. In trying to “deify” Yeshua, they have stripped him of his identity as an Orthodox Jewish Rabbi. The present materials try to look at Yeshua from the perspective of an Orthodox Jewish Rabbi. Consequently, we have to leave all the traditional dogma behind and look at the persona of a first century Rabbi who was trying to promote the Mesorah of those who had handed the traditions of Torah down to his generation. In this manner Yeshua’s life was the perfect sacrifice. He abandoned everything to promote the teachings of the Sages who had gone before Him.

We are so accustomed… to make Jesus the object of religion that we become apt to forget that in our earliest records he is portrayed not as the object of religion, but as a religious man.[44]

Education

Yeshua’s education to his talmidim is written on the pages of the “Gospels” in the four levels of Rabbinic hermeneutic. While there will be those who do not believe that we should interpret the “Gospels” from this perspective we must reiterate that “Hillel the Elder” had already categorized the 7 Rules of Peshat.

Protection

The mission of Adam was to till and protect (guard) the Garden.[45] The commission Yeshua passed to his talmidim is a restatement of the original mandate given to Adam. The mandate of Yeshua to “talmudize” the gentiles differs only slightly.

Redemption of the first-born

Why did the Holy One, blessed be He, order the first-born Israelites to be redeemed by means of the Levites?[46]

Because originally, before the tribe of Levi arose, the first-born performed the sacrificial service.[47]

Rashi’s commentary to B’Midbar 8:7 is as follows…

B’Midbar 8:7 I found in the writings of R. Moses Hadarshan (the preacher): Since they [the Levites] were submitted in atonement for the first-born who had practiced idolatry [when they worshipped the golden calf], which is called sacrifices to the dead—and one afflicted with tzara’ath is considered dead—they required shaving like those afflicted with tzara’ath.

The Sin of the Golden calf has left an indelible mark on Jewish history. Our present Torah Seder is a reminder of that momentous event.

D’varim 9:16-21 ¹⁶ And I saw, and behold, you had sinned against the Lord, your God; you had made yourselves a molten calf; you had deviated quickly from the way which the Lord had commanded you. ¹⁷ So I grasped the two tablets, cast them out of my two hands, and shattered them before your eyes. ¹⁸ And I fell down before the Lord as before, forty days and forty nights; I neither ate bread nor drank water, because of all your sins you had committed, by doing evil in the eyes of the Lord to anger Him. ¹⁹ For I was frightened of the wrath and the fury that the Lord was angry with you to destroy you, and the Lord hearkened to me also at that time. ²⁰And with Aaron, the Lord was very furious, to destroy him; so I prayed also for Aaron at that time. ²¹ And I took your sin the calf, which you had made, and I burned it with fire, and I crushed it, grinding it well, until it was fine dust, and I cast its dust into the brook that descends from the mountain.

Evident in the present materials is the intercession Moshe Rabbanu brought on behalf of the B’ne Yisrael and the first-born. However, it is evident from the present Torah Seder that while G-d forgave the incident with the initiation of Yom Kippur the stain of first-born failure remained.

Note Rashi’s commentary to B’Midbar 8:7

and pass a razor over all their flesh I found in the writings of R. Moses Hadarshan (the preacher): Since they [the Levites] were submitted in atonement for the first-born who had practiced idolatry [when they worshipped the golden calf], which is called sacrifices to the dead—and one afflicted with tzara’ath is considered dead—they required shaving like those afflicted with tzara’ath.

The sin of the Golden Calf renders the first-born dead to G-d’s service. However, the first-born still have a place of preeminence in G-d’s heart. Likewise, the principle of the end in the beginning is yet to be repaired.

Why were the Kohanim “given”? The first-born among the Bne Yisrael possess a particular sanctity. Their sanctity (the first-born) is sanctity above the other Bne Yisrael. Because Paro oppressed the Bne Yisrael and their first-born, G-d punished the first-born of the Egypt. This act of G-d demonstrates just how holy the first-born of Yisrael actually are.

Rashi’s Translation	Targum Pseudo Jonathan
B’Midbar 9:7 Those men said to him, "We are ritually unclean [because of contact] with a dead person; [but] why should we be excluded so as not to bring the offering of the Lord in its appointed time, with all the children of Israel?	B’Midbar 9:7 and these men said to him, We are unclean, on account of a man who died with us: therefore we are hindered from killing the Pascha, and shedding the blood of the LORD's oblation upon the altar at its time, that we may eat its flesh, being clean, among the children of Israel.

Rashi’s Comments:

B’Midbar 9:7 Why should we be excluded He [Moses] told them, “Sacrifices cannot be offered in a state of ritual uncleanness.” They replied, “Let ritually clean kohanim sprinkle the blood for us, and let ritually clean people eat the flesh.” He said to them, “Wait, and I will hear... ” like a disciple who is confident of hearing from his teacher’s mouth. Fortunate is the mortal who is so confident, for whenever he wished, he could speak with the Shechinah. This portion should really have been said through Moses, like the rest of the Torah, but these people (first-born) merited that it be said through them, for merit is brought about through the meritorious. -[Sifrei Beha’alothecha 1:22][48]

The first-born still spoke with the Shekinah regardless of their sin.

If the first-born maintain a special place in the heart of G-d how then are they redeemed? AND, why does G-d insert a parenthetical period where the Kohanim serve in His service rather than the first-born? And, what will be the act of their redemption?

The above questions are hard to deal with. The answers are hard to find and resolve. Therefore, I will offer my thesis here with the understanding that this will need further elucidation as the facts become clearer.

Korban, a lifestyle

Looking at our Torah Seder reveals certain clues.

D’varim 9:27 Remember your servants, Abraham, Isaac and Jacob; do not turn to the stubbornness of this people, to their wickedness, or to their sin. ^(Rashi)

The traces of the answer are fleeting yet available. The general term for the sacrifices is “korban.” This Hebrew word means to “bring near” or “come near.” Thus, the notion of bringing a “korban” to G-d is to come near to G-d or approach G-d. However, we are left with an altruistic question. How do we approach G-d in the absence of the “korbanot”?

b. San 98a Ulla said; Let him [The Messiah] come, but let me not see him.[49]Rabbah said likewise: Let him come, but let me not see him. R. Joseph said: Let him come, and may I be worthy of sitting in the shadow of his ass's saddle.[50]Abaye enquired of Rabbah: What is your reason [for not wishing to see him]? Shall we say, because of the birth pangs [preceding the advent] of the Messiah?[51] But it has been taught, R. Eleazar's disciples asked him: What must a man do to be spared the pangs of the Messiah? [He answered,] Let him engage in study and benevolence; and you Master do both. He replied: [I fear] lest sin cause it,[52] in accordance with [the teaching of] R. Jacob b. Idi, who opposed [two verses] [viz.,] it is written, And, Behold, I am with thee, and will guard thee in all places whither thou goest:[53]but it is written, Then Jacob was greatly afraid and distressed[54] He was afraid that sin might cause [the nullification of God's promise]. Even as it was taught, Till thy people pass over, O Lord.[55]This refers to the first entry [into Palestine]; till thy people pass over, which thou hast purchased:[56] this refers to their second entry. Hence you may reason: The Israelites were as worthy of a miracle being wrought for them at the second entry as at the first, but that sin caused it [not to happen].

Rabbi Eleazar taught that those who are engaged in (Torah) study and acts of kindness could avert the pangs. This sounds like the restoration of Navi Yesha’yahu.

Yeshayahu 1:26 And I will restore your judges as at first and your counsellors as in the beginning; afterwards you shall be called City of Righteousness/Generosity, Faithful City.

The “korbanot” were not intended to be a permanent system of approaching G-d.

Perhaps we missed last week’s intention.

The Shema, or "Hear, O Israel..." (D’varim 6:4), is the highest declaration of Judaism and all Judaic faithful obedience. The Shema does not end with the singularity of G-d. The Shema purports a mechanism of monumental proportions.

Deu 6:7 and thou will teach them diligently unto thy children (and talmidim), and will talk of them when you sit in your house, and when thou walk by the way, and when thou lay down, and when thou rise up.[57]

b. Meg 16b R. Joseph said: The study of the Torah is superior to the saving of life… R. Samuel b. Martha said: The study of the Torah is superior to the building of the Temple

The highest form of reverence known to the Jewish people is the study of Torah! The study of Torah supersedes the Korbanot and the Bet Mikdash. Consequently, the parenthetical ministry of the Levite was to rid the B’ne Yisrael their propensity to animal sacrifice. Once the propensity to perform ritual animal sacrifice was eradicated from the Jewish mind, the first-born could be reinstated to his rightful place as a Priest of G-d’s invisible, spermatic, technical, and divine Word.” However, the duty of the first-born to teach NEVER ceased to function. While the Levite was also a teacher, he could never take the place of the first-born in the house. Likewise, the parenthetical period of the Levites gave the first-born a chance to establish a system that would sustain the Jewish people throughout the “evening” of Diaspora.

Interestingly enough, the system of Mesorah established in Eretz Yisrael predominantly by the Tannaim,[58] was not solely for Eretz Yisrael. Likewise, the talmidim of Yeshua noticed the message of Yeshua and the Tannaim. The Monotheistic message of Judaism was for the entire earth, not just the Jew. Our Father Abraham developed talmidim and taught them Torah.[59]

b. Ned. 32a And he armed his trained servants, born in his own house. Rab said, he equipped them by [teaching them] the Torah.

This is because Abraham understood that G-d was ONE! Meaning, that G-d was the G-d of the Jewish people first, and the G-d of the Gentile also.

The promise that G-d gave to Abraham, “in your seed will all the nations be blessed,”[60] has been interpreted messianicly. I find no problem with this thought other than it is myopic. The blessing of ALL Nations has been the dispersion of the seed of B’ne Yisrael, Messiah throughout the entire earth.

The Torah — that is to say, the religion the world calls of Judaism — embodies the universal within the particular and so delivers a message of salvation to all humanity. Specifically, the Torah as set forth by the Judaic sages of late antiquity, the first six centuries of the common era (also known as A.D.), turns the story of Adam, then Israel, into a statement of the human condition, ... [61]

Judaism has become the “Korban,” that which brings the world close to G-d, of the entire world. It is not simply the “sacrifice” of Yeshua, which has redeemed the world. The sacrifice of millions of Jews has paved the way to G-d for many Gentiles.

With the death, burial, resurrection of Yeshua and the Diaspora we have reverted to the School and Priesthood of the first-born. The Universal message of Judaism now spread throughout the world because the sin of the golden calf has been atoned for.

Hillel, Menaḥem and Shammai

The usual or begging question is how this pericope of Mordechai connects with the Torah Seder. Or, to be more direct; how does the theme of the Golden Calf and the Priesthood of the first-born fit the present pericope?

Mar 14:43 And immediately, while he was still speaking, Yehuda Ish Keriyoth, one of the twelve, came, and (brought) with him a big group [of Temple-guards] with daggers and clubs, from the Kohen Gadol and the soferim and the elders (of the Tz’dukim).

The activities of the Kohen Gadol in sending a group of guards armed to disperse violent crowds and criminals to arrest Yeshua is far from appropriate. The High Priest’s actions are those of a thug in charge of other thugs. I will not try to recapture all that I have said about the Sadducean Priesthood being defunct. For a better understanding of these ideas, please see Mordechai 103, see also my commentary on Parah Adumah.

Hakham Tsefet realizes that the “Priesthood” is defunct. Likewise, the purpose of the Temple is also defunct. The Temple had become a “den of thieves” rather than a “house of Prayer for all nations.” Hillel the Elder saw the “House of G-d” as a place where the all people of the world should visit.[62] However, I would opine that Hillel saw the “House of G-d” as a place for all the peoples of the earth to visit rather than being a strictly “Jewish” edifice. Harvey Faulk suggests that Hillel and Menaḥem the Essene[63] were the innovators of “evangelism” to the Gentiles.[64] Actually, the topic is far more reaching than this superficial statement. Menaḥem was Hillel’s original counterpart, Av Bet Din to Hillel. The Mishnah records his leaving the office of Av Bet Din.

m. Hagigiah 2:2 Hillel and Menaḥem did not differ. Menaḥem departed, Shammai entered. [65]

From the cited-Mishnah, we are able to see that there was a unity between Hillel and Menaḥem. An interesting observation when reading about the Zugot[66] is that the only two of the Zugot that are in diametric opposition are Hillel and Shammai. None of the other Zugot seems to have the proclivity towards opposition. While it is true that the Av Bet Din seems to hold the stricter view of the Torah, we are not told that any of the other Zugot were in diametric opposition. This brings us to a very interesting point.

Some materials and Scholars suggest that Shammai forced Menaḥem out of office. Herein lays a great conspiracy. It appears that Hillel and Menaḥem may have collaborated on how to resolve two great problems of their day.

1. The First was the “Gentile Question[67]”

2. The Second was the Priestly problem

The “Gentile question” was how to bring “salvation” to the Gentile, or how to bring the Gentile to G-d. The Second question was how to correct the problem of the defunct Priesthood. If Menaḥem did depart from Hillel, his office as Av Bet Din and go to the Essenes, we would have reason to believe that this is true. There were a great number of legitimate “Kohanim” among the Essenes. I do not believe that Menaḥem intended to try to bring a revolution, which brought about the restoration of the “Levitical Priesthood.” However, it seems plausible that Hillel and Menaḥem did have, or try to construct, a plan to restore the priesthood of the first-born and “evangelize” the Gentiles. Yeshua’s had a predilection for “talmudizing” the Gentiles that he passed on to his talmidim. Because he is the product of Bet Hillel, we should realize that he received this predilection from his teacher.[68] One might further opine that Yeshua was a part of that plan.[69] Yeshua in turn passed this penchant on to his talmidim.

The Sin of the Golden Calf and Yeshua

Yeshua’s predilection for “talmudizing” the Gentiles was not the norm of the day. This is evident from Second Lukas (Acts) 10:28. Hakham Tsefet tells Cornelius that it is “unlawful[70]” for a Jew to have fellowship with a Gentile. While the Torah does tell us how to interact with the Gentiles, it does not forbid that interaction as we have seen from D’varim 7:3. Therefore, we must conclude that the Sages enacted a dogma, which forbid this interaction. From the materials above, we must conclude that it was not Hillel or Menaḥem who enacted such laws.

Shammai was vehemently opposed to the “Gentile question.” Furthermore, the day he took office as Av Bet Din he enacted eighteen rules. In the discussion on clean and unclean liquids and hands, Shammai declares the Gentile and their lands unclean. The Mishnah, Tosefta and Gemara are cryptic in that we do not understand the full discussion. However, the House of Shammai was so vehemently opposed to the possible interaction of Jew and gentile. The eighteen rules fostered greater separation between Jew and Gentile.[71]

This was a day of infamy for the Jews.

b. Shab. 17a And on that day Hillel sat submissive before Shammai, like one of the disciples, and it was as grievous to Israel as the day when the [golden] calf was made.

Why was this day a day of such infamy? Hillel taught that one should Love ALL people bring them close to the Torah.[72] Shammai’s eighteen created a rift between the Jew and the Gentile which brought about great animosity between the two peoples. The Jewish people were destined to be Kings and Priests to and among the nations. Shammai drove the sword in the Bet Midrash and retarded this process.

While the measure of interaction with Gentiles is of vital importance, G-d’s plan for the word is tikkun. Adam was to cultivate the Garden of Eden (lit. Pleasure). He brought separation and division into the world. G-d’s plan of tikkun, conceived in the Jewish people, is to bring about the restoration of the earth to that Pleasurable[73] state that Adam experienced in the Garden.

Conclusion

Clubs and swords are clear indicators that the Priesthood is defunct. I must also reiterate one point. The conclave of “Kohanim” was not a legal meeting of the Sanhedrin. This act was an absolute breech of Torah. It is premeditated murder. Yeshua permitted these things because he had a vision that is similar to Hillel and the Prophets.

Mar 14:48 And Yeshua said responding to (pronounced a guilty sentence against) them, “Have you come out with daggers and clubs, as if against a robber, to take me?”

Yeshua conducts himself as a First-born Priest and pronounces a guilty verdict against this defunct priesthood. This demonstrates that the defunct priesthood is in the process of being replaced by the rightful first-born.

The end is in the beginning. Gen 1:5 — And there was evening and there was morning, the day of unity.[74] The disunity will be repaired and humanity will once again be at unity with themselves and G-d. This can only happen when the walls of prejudice are broken down. Before this “end” is accomplished, the first-born Priest must accomplish his mission.

Some Questions to Ponder:

1. After diligently reading and studying the various readings and commentaries for this Shabbat, what specially touched your heart and fired your imagination?

2. What questions were asked of Rashi regarding Deut. 9:1

3. What questions were asked of Rashi regarding Deut. 9:4

4. What questions were asked of Rashi regarding Deut. 9:18?

5. What questions were asked of Rashi regarding Deut. 9:20?

6. What questions were asked of Rashi regarding Deut. 9:25?

7. How did Moses adduce that the conquest of the Land was not due to Israel’s own strength?

8. How is the concept of “Zechut Abot” explained in Deut. 9:4-5 and in the fall of Jericho?

9. How is the place called Horeb paradoxical?

10. What five sins were committed with the erection of the golden calf?

11. Why is Psalm 119 an important litmus test for anyone claiming to be a religious minister?

12. Why is the principle “Those are fittest to rule that have learnt to obey” so critical with regards to the body of Messiah?

13. What in the Torah Seder this week fired the imagination of the Psalmist as he penned Psalm 119:1-24?

14. What in the Torah Seder this week fired the imagination of the prophet in the Ashlamatah of Joshua 1:9-18?

15. What in the Torah Seder, Psalm and Prophetic Lesson for this week fired the imagination of Hakham Tsefet as his scribe penned Mark 14:43-52?

16. In your opinion what key message/s did Hakham Tsefet try to convey?

17. How has Judaism and the Jewish people become a Qorban (sacrifice)?

18. How should we interpret Genesis 22:18 in view of the Jewish Diaspora?

19. According to Rashi’s comments of Joshua 1:2, during the one month period of mourning for Moses 3000 Halakhot were forgotten. What Tikkun was effected to compensate for this loss? (please refer to the text of Isaiah 42:21 in your answer)

20. In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message for this week?

Next Sabbath:

“Shabbat P’sal L’Kha”

Shabbat	Torah Reading:	Weekday Torah Reading:
פְּסָל-לְךָ
“P’sal L’kha”	Reader 1 – D’barim 10:1-5	Reader 1 – D’barim 11:10-12
“Hew for yourself”	Reader 2 – D’barim 10:6-8	Reader 2 – D’barim 11:13-16
“Lábrate”	Reader 3 – D’barim 10:9-11	Reader 3 – D’barim 11:17-21
	Reader 4 – D’barim 10:12-15
D’barim (Deut.) 10:1 – 11:9	Reader 5 – D’barim 10:16-19
Ashlamatah: 1 Kings 8:9-18	Reader 6 – D’barim 10:20-22	Reader 1 – D’barim 11:10-12
Psalm 119:25-48	Reader 7 – D’barim 11:1-9	Reader 2 – D’barim 11:13-16
	Maftir: D’barim 11:7-9	Reader 3 – D’barim 11:17-21
	- 1 Kings 8:9-18
N.C.: Mark 14:53-65

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

HH Rosh Paqid Adon Hillel ben David

HH Paqid Dr. Adon Eliyahu ben Abraham

[1] The Book Of Psalms, volume 3, Mikraoth Gedoloth, translation of text – Rashi and other commentaries by Rabbi A.J. Rosenberg.

[3] ‘Nach’ is an acronym for Neviim (Prophets) and Ketubim (Writings), the second and third divisions of the Tanach.

[4] The ArtScroll Tanach Series, Tehillim, A new translation with a commentary anthologized from Talmudic, Midrashic, and rabbinic sources. Commentary by Rabbi Avrohom Chaim Feuer, Translation by Rabbi Avrohom Chaim Feuer in collaboration with Rabbi Nosson Scherman.

[5] In: Harris, R. L., Archer, G.L., & Waltke, B.K. (1980), Theological Wordbook of the Old Testament, Chicago, Ill.: Moody Press, Vol. II, p. 639.

[6] Cf., Goldingay, J. (2008), Baker Commentary on the Old Testament: Wisdom and Psalms, Grand Rapids, Michigan: Baker Academic, Vol. 3, p.377, where the author states: “Psalm 119, by far the longest Psalm, is an alphabetical composition with twenty-two sections of eight verses each.” I think that this eight structure is very much related to the eight times that Messiah King David is identified in the Tanakh as an “E’bed HaShem.” For a greater exposition on the significance of the number eight, please see: http://www.betemunah.org/eight.html by His Honor Rosh Paqid Adon Hillel ben David.

[7] Interestingly, Allen, L.C. (2002), Word Biblical Commentary: Psalms 101-150, Nashville, TN: Thomas Nelson Publishers, p. 186, states concerning Psalm 119 that: “the term עֶבֶד, “servant” (vv.17, 23) frames the psalm.”

[8] In: Kittel, G. & Friedrich,G.. (1967), Theological Dictionary of the New Testament, Grand Rapids, Michigan: W B. Eerdmans Publishing Co., Vol. V, pp. 656-677.

[10] Wigram, G.W. (1970), The Englishman’s Hebrew And Chaldee Concordance of the Old Testament, Grand Rapids, Michigan: Zondervan Publishing House, p. 1328, states that this verb שׁרת‎ (Sharat)‎ in Joshua 1:1 is in the Piel Participle.

[11] In: Harris, R. L., Archer, G.L., & Waltke, B.K. (1980), Theological Wordbook of the Old Testament, Chicago, Ill.: Moody Press, Vol. II, p.958.

[12] Van der Pool, C. (1996) Apostolic Bible Polyglot, as found in www.apostolicbible.com

[13] Cf. Brenton, L.C.L. (1970), The Septuagint Version: Greek and English, Grand Rapids, Michigan: Zondervan Publishing House, and Rahlfs, A. & Hanhart, R. (2006), Septuaginta (Greek Edition), Deutsche Bibelgesellschaft

[14] Liddell, H.G. & Scott, R. (1968), A Greek-English Lexicon, Oxford: The Clarendon Press, p. 1900.

[15] For information on the exact meaning of the various words for “servant” in Greek, see Beyer, H.W. in Kittel, G. & Friedrich,G.. (1967), Theological Dictionary of the New Testament, Grand Rapids, Michigan: W B. Eerdmans Publishing Co., Vol. II, p. 81.

[17] Rengstorf, K.H. in Kittel, G. & Friedrich,G.. (1967), Theological Dictionary of the New Testament, Grand Rapids, Michigan: W B. Eerdmans Publishing Co., Vol. II, p. 273.

[18] Kraus, H.J. (1989), A Continental Commentary: Psalms 60-150, Minneapolis, MN: Fortress Press, p. 415.

[19] This would be equivalent to the Hebrew term פָּקִיד – Paqid.

[20] Henry, M. (2008), Matthew Henry's Commentary on the Whole Bible: Complete and Unabridged, Peabody, Massachusetts: Hendrickson Publishers, comment on Joshua 1:1.

[21] The Hebrew term צַדִּיק (Tsadiq) translated to the English as “righteous/generous person” is equivalent to the term ἅγιος – (Agios) “saint” (lit. “a holy one”) in the Nazarean Codicil.

[22] Taylor argues scribal tampering in verses 51-52. His argument suggests the removal of ἐπὶ γυμνοῦ (51) σινδόνα γυμνὸς (52) rendering the reading as I have translated. “This suggestion is not only probable in itself, but supported by fact that the normal Greek expression ‘over his naked body’ is ἐπὶ χρωτὸς or έν χρω” Taylor, V. (1955). The Gospel According to Mark. New York St Martin's Press: MacMillian & Co LTD. p. 561 If the phrase “naked” is actually a part of the text it would reveal the age of the young man. It would reveal that the young man was not yet “Bar Mitzah” age. Rabbi Zira defines “naked” as one who is without religious duties to his credit, i.e. below Bar Mitzvah age. Cf. b. Shab. 14a

[23] Jones, V. (1983). Will the Real Jesus Please Stand,. Institute of Judaic-Christian Research. p 4-3ff

[24] Cf. Abot chapter 5 This is also revealed in the opening passages of Mishnah Abot. The Men of the Great said… which is followed by a list of three things.

[26] Philo. (1993). The Works of Philo Complete and Unabridged (New Updated ed.). (C. Yonge, Trans.) Hendrickson Publishers Inc. p. 286

[28] Philo. (1993). The Works of Philo Complete and Unabridged (New Updated ed.). (C. Yonge, Trans.) Hendrickson Publishers Inc. p. 286

[30] Philo. (1993). The Works of Philo Complete and Unabridged (New Updated ed.). (C. Yonge, Trans.) Hendrickson Publishers Inc. p. 286

[31] This is not an oversimplification. I have only tried to simplify my comments on these passages due to constraints of space and time.

^{^[35]}Neusner, J. (1988). The Mishnah : A new translation (318). New Haven, CT: Yale University Press.

[37] I am perfectly aware that there is some rabbinic debate over Shem’s order of birth. Likewise, I am aware that the book of Genesis tells us that Japheth was “older” than Shem was. Cf. Gen. 10:21 However, the Hebrew word גָּדוֹל that is translated “elder” need not be translated as “elder.” It might be translated “bigger.” Likewise, Rashi suggest that the text is ambiguous and it is possible to read the teat as saying the Shem was the “elder” brother of Japheth. Nevertheless, there is a rabbinic view that Shem was the oldest of the three sons of Noach. (See Rashi Gen 10:21)

[38] The Priest of Shalam (Peace - Jerusalem).

[39] See also Maggid in the Passover Hagaddah. Rabbi Angel, M. (1988). A Sephardic Passover Haggadah, with translation and commentary. Hoboken: KTAV Publishing House. p. 27

[42] The tents of Shem (Gen. 26-27) are taken to denote schools for the study of law and traditional lore. Cf. Rashi and Pseudo-Jonathan (Targum) a.l., and Gen. XIV, 18, See also Genesis Rabbah LVI:11

[44] Manson, T. W. (1935). Teaching of Jesus (2 ed.). Cambridge University Press. 101

[45] This is an oversimplification of his duty.

[50] [Following the reading in Yalkut (v. Levy,)

[51] These troubles are generally referred to as birth pangs, being the travail which precedes the birth of a new era.

[52] That sin may neutralize the other two, and so I will suffer after all.

[54] Ibid. XXXII, 8: in view of God's promise, why did he fear?

[58] The Tannaim did not invent this system. However, the Tannaim brought about its use, perfecting it and preparing the B’ne Yisrael for Diaspora.

[61] Neusner, J. (2001). Recovering Judaism, The Universal Dimension of Judaism. Fortress Press. p. 1

[63] The identity of Menaḥem, the former Av Bet Din and counterpart to Hillel, is contested by several Scholars. The Encyclopedia Judaica identifies him as Menaḥem the Essene. Cf. Thomson Gale. (n.d.). Encyclopedia Judaica, (2 ed., Vol. 14). (F. Skolnik, Ed.) 2007: Keter Publishing House Ltd. p. 25

[64] Falk, H. (2003). Jesus the Pharisee, A new Look at the Jewishness of Jesus, . Wipf and Stock Publishers. p.39ff

[65] Neusner, J. (1988). The Mishnah : A new translation. New Haven, CT: Yale University Press. p. 330

[67] This is my phrase. By the “Gentile Question”, I posit that the Rabbis struggled with how to bring the Gentile to Torah.

[68] Here I would conjecture that Yeshua was taught in the School of Hillel, and that his master taught him to have this predilection for bringing about a “Universal Judaism” as Jacob Neusner says.

[69] Harvey Falk suggests that Hillel was sympathetic with the Essene community because Menaḥem the Essene was a part of his Bet Din. We know that the Essenes were a secretive community. This may account for the great deal of secrecy surrounding Yeshua’s teacher and the mission he (Yeshua) embraced.

[70] This term refers primarily not to what is forbidden by ordinance (Torah) but to violation of tradition or common recognition of what is seemly or proper. Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature. "Based on Walter Bauer's Griechisch-deutsches Wr̲terbuch zu den Schriften des Neuen Testaments und der frhchristlichen [sic] Literatur, sixth edition, ed. Kurt Aland and Barbara Aland, with Viktor Reichmann and on previous English editions by W.F. Arndt, F.W. Gingrich, and F.W. Danker." (3rd ed.) (24). Chicago: University of Chicago Press.

[71] Falk, H. (2003). Jesus the Pharisee, A new Look at the Jewishness of Jesus, . Wipf and Stock Publishers. p. 56

[73] “Eden” means “pleasure;” therefore, we could translate Gan Eden as the “Garden of Pleasure.”