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

 

 

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

Roll of Honor:

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

 

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

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

 

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

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

 

Shabbat: “V’Havah Eqev” – “It will come about, Because”

 

 

Reading Assignment:

 

 

Contents of the Torah Seder

 

·        The Blessings of Obedience – Deut. 7:12-16

·        Israel’s Struggle with the Canaanite Nations – Deut. 7:17-26

·        Fatherly Discipline of G-d – The Lessons of the Wilderness – Deut. 8:1-6

·        This Fatherly Discipline of G-d it is necessary to keep vividly in mind; lest, in the plenty of the Land, G-d be forgotten – Deut. 8:7-20

·         Israel’s Victory Due to G-d – Deuteronomy 9:1-7

·         Proof From History of Israel’s Rebellion – Deuteronomy 9:8-29

JPS & Targum Pseudo Jonathan for: Devarim (Deuteronomy) 7:12 - 9:29‎

 

 

Rashi’s Commentary for Devarim 7:12 – 9:29 ‎

 

12 And it will be, because you will heed Heb. עֵקֶב, lit. heel. If you will heed the minor commandments which one [usually] tramples with his heels [i.e., which a person treats as being of minor importance].

 

 That the Lord, your God, will keep He will keep His promise to you.

 

13 The offspring of your cattle Heb. שְׁגַר אֲלָפֶיךָ, [meaning] the offspring born of your herd, which the female casts out מְשַׁגֶּרֶת from her womb.

 

and the choice of your flocks Heb. וְעַשְׁתְּרֽת צֽאנֶךָ Menachem [ben Saruk] explains this expression as: אַבִּירֵי בָּשָׁן, “the strong rams of Bashan” (Ps. 22:13), [meaning] the choicest of the flock, similar to “Ashteroth-Karnaim” (Gen. 14:5), [ עַשְׁתְּרֽת being] an expression for “strength.” Onkelos translates it: “and the flocks of your sheep.” Our Rabbis said: Why are they עַשְׁתְּרֽת? Because they enrich (מַעֲשִׁירוֹת) their owners (Chul. 84b).

 

14 sterile male Heb. עָקָר, [meaning] that does not beget children.

 

17 Will you say to yourself Heb. תֽאמַר בִּלְבָבְךָ כִּי. [ כִּי here] must mean “perhaps.” [I.e.,] will you perhaps say to yourself, "Because they are many, I will be unable to drive them out"? Do not say this [but rather,] do not fear them. It is, however, impossible to explain this with one of the other [three] meanings of כִּי so that the statement “You shall not fear them,” (verse 18) will appropriately follow it. [See Rashi on Gen. 18:15.]

 

19 the trials - הַמַּסּֽת, [meaning] the trials.

 

the signs For example, “and it became a serpent” (Exod. 4:3), [and] “will become blood on the dry land” (Exod. 4:9).

 

the wonders The wondrous plagues.

 

the mighty hand This is the pestilence.

 

 and the outstretched arm This refers to the sword in the plague of the firstborn.

 

20 The tzir’ah Heb. הַצִּרְעָה, a species of flying insect which injected poison into them [the Canaanites], making them impotent and blinding their eyes wherever they hid.-[Sotah 36a]

 

22 lest the beasts of the field outnumber you But is it not so that if [the Israelites] obey the will of the Omnipresent, they need not fear the beasts? As it is said, “And the beasts of the field made peace with you” (Job 5:23). It was, however, revealed before him [Moses] that they would sin in the future.

 

23 And He will confound them All of this [word] is vocalized with a “kamatz” because the last “mem” is not part of the root, [but it is a suffix,] and it is equivalent to וְהָם אוֹתָם, “And He will confound them.” But in “and the wheel of his wagon shall break וְהָמַם ” (Isa. 28:28), the [word] is all root [letters], therefore, half of it [one syllable] has a “kamatz” and half of it has a “pattach,” just like any other verb of three letters.

 

 

8:1 Every commandment [This is to be understood] according to its simple meaning. A midrashic explanation is ["the whole of the commandment... you shall keep"]: If you have started a mitzvah, finish it, because it is attributed only to the one who completes it, as it is said, “And the bones of Joseph, which the children of Israel had brought up from Egypt, they buried in Shechem” (Josh. 24:32). But did not Moses alone occupy himself with them to bring them up? [See Exod. 13:19.] However, since he did not complete the mitzvah [of burying the bones], and [the children of] Israel did, [this mitzvah] is accredited to their name.-[Tanchuma 6]

 

2 whether you would keep His commandments that you would not test Him or suspect Him [i. e., doubt His ways].

 

4 Your clothing did not wear out The clouds of glory would rub their [the Israelites’] clothes and clean them so that they looked like freshly laundered clothes. And also their children, as they grew, their clothes grew along with them, like a snail’s shell, which grows along with it-[Pesikta d’Rav Kahana p. 92a]

 

nor did [your foot] swell Heb. לֹא בָצֵקָה [This means:] Neither [did your foot] swell like dough בָּצֵק, as [usually happens] with those who walk barefoot, that their feet swell.

 

8 oil-producing olives Heb. זֵית שֶׁמֶן, lit. olives of oil, [i.e.] olives that produce oil.

 

 

9:1 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 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: Tehillim (Psalms) 116:1- 117:2

 

 

NOTE: Minchas Shai suggests that Psalms 116 and 117 were also sometimes joined together.

Rashi’s Commentary on Tehillim (Psalms) ‎116:1 – 117:2‎

 

I wished that the Lord would hear my voice So did David say after Saul’s demise, when he became king, “Return, my soul, to your resting place, for the Lord has bestowed kindness upon you.” And to You, my Master, I pine, for You extricated my soul from death.

 

I wished that the Lord would hear Heb. אהבתי, I wished (תאבתי) that God would hear my voice.

 

2 and I shall call out in my days In the days of my distress I shall call Him, and in the days of my redemption I shall praise Him.

 

3 bands of death Heb. חבלי, bands of enemies who sought to kill me. [The expressions] חבלי מות, חבלי שאוֹל, are all an expression of bands, like (I Sam. 10:5): “a band of (חבל) prophets.”

 

9 in the lands of the living The land of Israel, for my enemies and my pursuers chased me out of it in the days of Saul, and against their will, I returned.

 

10 I believed so that I spoke I believed the words of Ziba which he spoke about Mephibosheth, so that I should say (II Sam. 16:4), “Behold, all that belongs to Mephibosheth is yours.” Then I humbled myself exceedingly. I had spoken harshly, and I submitted myself to you [Mephibosheth].

 

11 I said in my haste to flee from before Absalom.

 

“All men are liars” Heb. כזב, [meaning that one] betrays his friend, for I saw my son betray me and seek my life, and [I saw] all Israel repay me with evil for good; therefore, I believed Ziba and said that Mephibosheth also lies and betrays me. Every expression of כָּזָב is purely an expression of lack of trust that they trusted in him; falenze in Old French, betrayal, deceit, like (Isa. 58:11): “whose water does not fail (יכזבו).” Others interpret it:

 

I said in my haste at the Rock of the Divisions, when Saul and his men were encircling me and my men, to seize me, and there it says (I Sam. 23:26): “and David was hastening to get away.”

 

“All men are liars” Even the prophet Samuel, who is faithful as a prophet, even he is a deceiver, for he anointed me king.

 

13 I shall lift up a cup of salvations I shall bring the libations for the thanksgiving offerings that I vowed, as he says, “To You I shall slaughter a thanksgiving offering,” and on that cup I shall call out about this salvation, for the Levite does not recite a song unless over the wine [libations].

 

14 in the presence of all His people Heb. נגדה, in the presence of (נגד) all His people.

 

15 Difficult in the eyes of the Lord The Holy One, blessed be He, showed me that it is a difficult thing and heavy in His eyes to kill His pious ones.

 

the death המותה, the death (המות), [the final “hey” being superfluous] like (Gen. 39:11, 12): “into the house (הביתה)...outside (החוצה).”

 

16 Your servant the son of Your maidservant There is no comparison between the training of a slave who was bought in the market and one who was born to a maidservant in the house.

 

You loosed my thongs You untied from my neck the bars and the thongs.

 

17 thanksgiving Sacrifices of thanksgiving for the miracles that You performed for me.

 

18 my vows The sacrifices that I vowed.

 

19 in your midst Heb. בתוככי, like בְּתוֹכֵךְ.

 

Chapter 117

 

2 For His kindness has overwhelmed us That is to say: and surely we [must praise Him], for His kindness has overwhelmed us.

 

and the truth of the Lord is eternal For He kept His promise that He promised the Patriarchs.

 

Meditation on Tehillim (Psalms) ‎116:1 – 117:2‎

By Hakham Dr. Hillel ben David

 

When David was fleeing from Saul, he felt forlorn and abandoned. Forsaken by family and friends, David proclaimed, I love Him, for HaShem hears^[1] my voice, my supplications.^[2] Despite the constant harassment he suffered at Saul’s hands, David was sincerely disturbed by the news of Saul’s death. When the bearer of these tidings proudly boasted of having slain David’s ‘enemy’, Saul, David ordered the man executed for having dared to send his hand to destroy the anointed of HaShem.^[3] Yet, since Saul’s death brought a measure of relief to David, he composed this hymn, Psalms chapter 116, of praise to G-d.^[4]

 

The Psalmist foresaw that Israel would also feel completely alone in exile. The nations taunt them, “Your prayers and pleas are worthless, because G-d has turned a deaf ear to you”. Therefore, this psalm was composed to encourage the downcast exiles with the assurance that indeed, HaShem hears my voice, my supplications.

 

The Talmud^[5] explains that this psalm describes the day of Final Judgment at the time of Techiyat HaMetim - תחית המתים, the Resurrection of the Dead. The average people, who are neither completely righteous nor completely wicked, will be saved from hell because G-d will hear their cries, and He will forgive them. In gratitude, they will sing, “I love Him, for HaShem hears my voice, my supplications.”

 

Psalms chapter 117 is composed of only two verses, is the shortest chapter in all of Scripture. Radak explains that its brevity symbolizes the simplicity of the world order which will prevail after the advent of the Messiah.

 

Today the world is composed of countless groups which are divided by differences in religion, politics, economics, race and nationality. In the future, however, there will be but two groups: The Children of Israel who will scrupulously follow all six hundred and thirteen precepts of the Torah and the remainder of mankind who will faithfully fulfill the Torah’s seven Noachide laws. The first verse of psalm 117 speaks of the gentiles, who will eventually recognize G-d; the second verse describes Israel, who has always recognized Him.^[6]

 

Ibn Ezra ascribes authorship of this psalm to David.

 

These two chapters of Psalms are sung at the Seder after the meal. This teaches us that this chapter relates to the messianic redemption. It is during the days of Mashiach^[7] that Techiyat HaMetim takes place.

 

Since our chapter of Psalms speak of the last judgment, we should spend a bit of time examining this subject.

 

After we die, there will be a judgment. In this court, there will be all the components we find in an earthly court. In fact, the earthly court is modeled after the heavenly court.

 

In the heavenly court you will be the defendant. As a defendant, you will stand at the end of your life with all of your sins and all of your mitzvot, your good deeds. Your sins will be weighed against your mitzvot to see if, in the end, you accomplished the mission that HaShem gave you. Additionally, HaShem will also take into account corrections, the troubles you experience in this world that you have already experienced because of your transgressions. These corrections typically take the form of misfortunes and infirmities.

 

The defense attorney will be a Malak, an angel, who looks and acts like you did when you defended others in this world. In effect, you will also be the defense attorney.^[8]

 

The prosecuting attorney will be a Malak who looks and acts like you did when you prosecuted others in this world. In effect, you will also be the prosecuting attorney.

 

The judge will be a Malak who looks and acts like you did when you judged others in this world. In effect, you will also be the judge.

 

In the heavenly court you will be confronted with who you really are. There will be no doubt in your mind that the proceedings were entirely fair and just, because they will be conducted exactly as you would have conducted them. The only difference is that their effects will be on you instead of on someone else.

 

If you stand in the judgment of the heavenly court, you are already in an unfavorable position. In other words, if you could avoid being arrested and charged with a crime, then your chances of escaping an unfavorable judgment are much better than if you have already been arrested and taken to court.

 

Obviously if you have committed a sin, there is an expectation that you will be arrested and taken to the court for judgment. The question is: How does one avoid arrest and trial if he has in fact committed a transgression?

 

HaShem has a provision in his court system for a transgressor to avoid being arrested and standing in the judgment. That provision is called teshuva, repentance. Teshuva is the ability that HaShem has given a person to change who he really is. If one performs teshuva properly, then one has actually changed who he is. Thus, when the Malak with the arrest warrant is sent to arrest you; he will be unable to find you because you no longer exist. The one who committed the sin has been transformed into one who would never have committed that sin. This is the power of Teshuva.

 

Bear in mind that Teshuva is a two-way street, as is everything in HaShem’s world. If one can repent for a misdeed, then one can also repent for a mitzva, a good deed. For example, if after performing some meritorious act like giving food to a hungry man, you find out that the food was exchanged for strong drink, and you regret giving the food, then you will also wipe out that mitzva by transforming yourself into one who would never have given the food. Thus, this mitzva would be removed from your slate in the judgment. One must be very careful to repent only for misdeeds, never for mitzvot, good deeds.

 

One should keep this courtroom scene in his mind as he goes about his life in this world. When he is called upon to defend others, he should put his heart and soul into the defense in exactly the same way as he would if he were the one accused of the crime. This means that we should do everything we can to expose the mitigating factors that lead others into sin. We do not want to defend sin, but rather we want to defend good people who occasionally sin. We must constantly be on the lookout for the good that comes from others.

 

We should also be careful how we judge others. No matter how bad the circumstances may appear, we need to construct, in our minds, a scenario that accounts for all the actions, in a favorable way. This is contrary to human nature. Usually, we seek to convict others rather than acquit them. If we keep in mind that we will one day be in the heavenly court, then we can begin to realize how important it is to judge others as favorably as we possibly can. Thus, when we stand in the heavenly court, we will be judged fairly.

 

Finally, we should keep the courtroom scene firmly in the forefront of our minds when we prosecute others in this world. Whenever we find ourselves accusing others of a sin, we should bear in mind that the enthusiasm with which we accuse others, will be used against us in the heavenly court. We should accuse only when there is no other way to correct an injustice. Our accusations should be factual and should seek to also mention any mitigating factors. Our accusation should lack enthusiasm, as we truly should not want others to be prosecuted for their sins. In short, we should accuse others in the same way that we would want ourselves to be accused.

 

Judging the living and the dead.

 

On Rosh HaShana, we read in the Machzor, the prayer book for the festival, that HaShem will judge the living and the dead, on Rosh HaShana. Let me repeat myself: HaShem will judge the living and the dead every year on Rosh HaShana.

 

1 Tsefet (Peter) 4:5 Who shall give account to him that is ready to judge the quick and the dead.

 

Zohar Chadash, fol. 19, 1 “In the first day of the new year the holy blessed G-d sits that he may judge the world; and all men, without exception, give an account of themselves; and the books of the living and the dead are opened.”

 

Revelation 20:12 And I saw the dead, small and great, stand before G-d; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

 

It is easy to understand how the living will be judged. Their deeds of the previous year will stand before them in the judgment. The judgment of the dead is a little more difficult to understand. How can the dead be judged every year? What is the point of rehashing the same things that were hashed out last year?

 

The judgment of the living and the dead follows the same pattern.

 

The living are judged not only for the deeds that they have performed in the last year, but they are also judged for the good deeds that others performed because of their actions. For example, a parent who teaches his children to love HaShem and to keep His commands will receive reward every time that child performs the deeds that his parents taught him. In the same way, a man will receive reward for the deeds of his Talmidim, his students, when they do the deeds that their teacher taught them. Those who wrote books that influenced others to perform mitzvot will also be judged every year on Rosh HaShana.

 

The wicked are judged in exactly the same way. The wickedness that they put into the world will be judged every year on Rosh HaShana. If they taught their children to perform deeds of wickedness, then they will receive a part of the punishment for the sins that were committed by those children, during the year. If those children taught their children the deeds they learned from their father, then those sins will also have a punishment that will be earned on Rosh HaShana.

 

If the living are judged every year on Rosh HaShana in this way, then we can begin to understand how the dead can be judged every year. Whatever good or evil they put into the world by their words or deeds, will be judged on Rosh HaShana. So, even though they themselves are no longer doing deeds in this world, their descendants, Talmidim, friends, acquaintances, and every one they have touched, have been doing the deeds that we put into the world. These are the deeds that bring judgment to the dead, every year.

 

We must, therefore, be very careful about what we put into the world. Our mistakes and transgression can be amplified and reverberate down through time, and the corresponding punishments can be incurred year by year. Correspondingly, we must do everything in our power to put righteousness into the world. Because these deeds will also reverberate through time and accumulate merit for us in the Olam HaBa.^[9]

 

Redemption Before Judgment

 

The Mosaic covenant and the “new” covenant^[10] are both linked to the Egyptian and final redemptions:

 

Bereans (Hebrews) 8:7-13 For if there had been nothing wrong with that first covenant, no place would have been sought for another. But G-d found fault with the people and said: “The time is coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they did not remain faithful to my covenant, and I turned away from them, declares the Lord. This is the covenant I will make with the house of Israel after that time, declares the Lord. I will put my laws in their minds and write them on their hearts. I will be their G-d, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest. For I will forgive their wickedness and will remember their sins no more.” By calling this covenant “new,” he has made the first one obsolete; and what is obsolete and aging will soon disappear.

 

In this last passage, notice what the Prophet says will be the differences between the Egyptian redemption and the Messianic redemption:

 

Yeshayahu (Isaiah) 52:1-15 Awake, awake, O Zion, clothe yourself with strength. Put on your garments of splendor, O Jerusalem, the holy city. The uncircumcised and defiled will not enter you again. Shake off your dust; rise up, sit enthroned, O Jerusalem. Free yourself from the chains on your neck, O captive Daughter of Zion. For this is what HaShem says: “You were sold for nothing, and without money you will be redeemed.” For this is what the Sovereign HaShem says: “At first my people went down to Egypt to live; lately, Assyria has oppressed them. “And now what do I have here?” declares HaShem. “For my people have been taken away for nothing, and those who rule them mock,” declares HaShem. “And all day long my name is constantly blasphemed. Therefore my people will know my name; therefore in that day they will know that it is I who foretold it. Yes, it is I.” How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your G-d reigns!” Listen! Your watchmen lift up their voices; together they shout for joy. When HaShem returns to Zion, they will see it with their own eyes. Burst into songs of joy together, you ruins of Jerusalem, for HaShem has comforted his people, he has redeemed Jerusalem. HaShem will lay bare his holy arm in the sight of all the nations, and all the ends of the earth will see the salvation of our G-d. Depart, depart, go out from there! Touch no unclean thing! Come out from it and be pure, you who carry the vessels of HaShem. But you will not leave in haste or go in flight; for HaShem will go before you, the G-d of Israel will be your rear guard. See, my servant will act wisely; he will be raised and lifted up and highly exalted. Just as there were many who were appalled at him--his appearance was so disfigured beyond that of any man and his form marred beyond human likeness--So will he sprinkle many nations, and kings will shut their mouths because of him. For what they were not told, they will see, and what they have not heard, they will understand.

 

Two things will not happen again, says the Prophet Yeshayahu (Isaiah) in chapter 52:

 

1. In the final redemption they will go out without hurry.

 

2. They, and their Messiah, will not be so liked by their former masters.

 

In fact, says the Prophet, the Mashiach will be despised, even down trotted, by the Nations. Israel, too, will have the same fortune^[11].

 

So, let us remember and be aware – There is no hurry. Even if we live at the beginning of redemption, who knows how long it will take for him to reveal himself in full?

 

Our sages teach that just as the first redemption was in Nisan so will the final redemption be in Nisan. This is the opinion of Rabbi Yehoshua.

 

Rabbi Eliezer, however, taught that although the initial redemption was in Nissan, the final redemption will be in Tishri.

 

Both of these opinions are correct. When Moshe first came to Pharaoh, his words only served to anger Pharaoh and to cause him to make the servitude all the harsher, refusing to give the Israelites straw for their bricks. Moshe then returned to his father-in-law, Yitro, in Midian and remained there six months. He then returned to Egypt and began to bring the ten plagues on the Egyptians.

 

There is a tradition that the ten plagues lasted a full year during which time the Israelites were free from their harsh tasks. From all this, we see that when Moshe appeared before Pharaoh the first time, it was Tishri. Since he then spent six months in Midian, the ten plagues began in Nissan.

 

This is the significance of Rabbi Eliezer’s teaching. He maintains that in the final redemption the redeemer will also appear in Tishri. This will be the beginning of the redemption. The redeemer will then disappear, only to reveal himself again in Nisan. This will be the time of the complete redemption.

 

Regarding this, it is written:

 

Micah 7:15 As in the days when you left Egypt, I will show wondrous things.

 

The redemption from Egypt took place on two days, first when Moshe initially appeared before Pharaoh and second, when he led the Israelites out of Egypt. The final redemption will also be like this.

 

What month will bring our redemption?

 

Rosh Hashanah 11a It has been taught: R. Eliezer says: In Tishri the world was created; in Tishri the Patriarchs^[12] were born; in Tishri the Patriarchs died; on Passover Isaac was born; on New Year Sarah, Rachel and Hannah were visited;^[13] on New Year Yosef went forth from prison; on New Year the bondage of our ancestors in Egypt ceased;^[14] in Nisan they were redeemed and in Nisan they will be redeemed in the time to come. R. Joshua says: In Nisan the world was created; in Nisan the Patriarchs were born; in Nisan the Patriarchs died; on Passover Isaac was born; on New Year Sarah, Rachel and Hannah were visited; on New Year Yosef went forth from prison; on New Year the bondage of our ancestors ceased in Egypt; and in Nisan they will be redeemed in time to come.

 

In Nisan, Mashiach redeemed us with outstretched arms. In Tishri, the final redemption will be wrought:

 

Rosh Hashanah 11b On New Year the bondage of our ancestors ceased in Egypt’. It is written in one place, and I will bring you out from under the burdens of the Egyptians,^[15] and it is written in another place, I removed his shoulder from the burden.^[16] ‘In Nisan they were delivered’, as Scripture recounts. ‘In Tishri they will be delivered in time to come’. This is learnt from the two occurrences of the word ‘horn’. It is written in one place, Blow the horn on the new moon,^[17] and it is written in another place, In that day a great horn shall be blown.^[18] ‘R. Joshua says, In Nisan they were delivered, in Nisan they will be delivered in the time to come’. Whence do we know this? — Scripture calls [the Passover] ‘a night of watchings’,^[19] [which means], a night, which has been continuously watched for from the six days of the creation. What says the other to this? — [He says it means], a night which is under constant protection against evil spirits.^[20]

 

Yom Teruah, also called Rosh Hashanah, begins on the first day of the seventh month. This is the day that our final redemption will begin. Our Redemption did not occur in limbo, without a mental change. Just before the redemption, the scripture says:

 

Shemot (Exodus) 12:21-28 Then Moshe summoned all the elders of Israel and said to them, “Go at once and select the animals for your families and slaughter the Passover lamb. Take a bunch of hyssop, dip it into the blood in the basin and put some of the blood on the top and on both sides of the doorframe. Not one of you shall go out the door of his house until morning. When HaShem goes through the land to strike down the Egyptians, he will see the blood on the top and sides of the doorframe and will pass over that doorway, and he will not permit the destroyer to enter your houses and strike you down. “Obey these instructions as a lasting ordinance for you and your descendants. When you enter the land that HaShem will give you as he promised, observe this ceremony. And when your children ask you, ‘What does this ceremony mean to you?’ Then tell them, ‘It is the Passover sacrifice to HaShem, who passed over the houses of the Israelites in Egypt and spared our homes when he struck down the Egyptians.’” Then the people bowed down and worshiped. Then the Children of Israel went and did {so;} just as HaShem had commanded Moshe and Aaron, so they did.

 

 “And the Children of Israel went and did AS HaShem has commanded Moshe and Aaron, so did they do” (12, 28) – Say our sages: Here they repented from their idols completely. Teshuva, hence, had brought redemption.

 

And that is not incidental, says Rabbi Eliezer. Repentance should always precede Redemption. One cannot come without the other. And when do we repent? On Rosh HaShana. Therefore: “In Nisan was their first redemption, but in Tishri will the final redemption be”.

 

On the other hand, the fact that HaShem split the time shows that He controls the time that He knows when the right time has arrived. Says Rabbi Yehoshua: The redemption will come not by repentance but when the time is ripe”. In Nisan they have been redeemed, and in Nisan they will be redeemed again. There is an exact analogy between the two ‘redemptions’. Both are time- dependent.

 

What hour will bring our redemption? Well, our redemption from Egypt took place at midnight:

 

Shemot (Exodus) 12:29-33 At midnight HaShem struck down all the firstborn in Egypt, from the firstborn of Pharaoh, who sat on the throne, to the firstborn of the prisoner, who was in the dungeon, and the firstborn of all the livestock as well. Pharaoh and all his officials and all the Egyptians got up during the night, and there was loud wailing in Egypt, for there was not a house without someone dead. During the night Pharaoh summoned Moshe and Aaron and said, “Up! Leave my people, you and the Israelites! Go, worship HaShem as you have requested. Take your flocks and herds, as you have said, and go. And also bless me.” The Egyptians urged the people to hurry and leave the country. “For otherwise,” they said, “we will all die!”

 

Now our Sages have said that the night speaks of an exile. So, midnight suggests the middle of a long exile.

 

Bamidbar – In the Wilderness

 

The Torah teaches us that in the days when Moshe led us out of Mitzrayim, HaShem did not take us on a direct path to the Promised Land:

 

Shemot (Exodus) 13:17 And it came to pass, when Pharaoh had let the people go, that G-d led them not [through] the way of the land of the Philistines, although that [was] near; for G-d said, Lest peradventure the people repent when they see war, and they return to Egypt:

 

Thus, we see that we traveled through the wilderness in order to reach The Promised Land.

 

What makes this interesting is that the Jews who fled Europe during the shoah,^[21] generally fled to America. Now America, at this time, did not have the great Yeshivot that were common in Eastern Europe. All of the Sages of the Jewish people were, in general, in Europe. America was called, by many Jews, “The Wilderness” because it lacked Torah Sages and Torah institutions. As I see it, HaShem sent His Sages to the American wilderness to plant Torah, on their way to The Promised Land.

 

Now, I would like to look at the timing for the Messianic redemption. It seems fascinating that we have so much information related to the timing, yet very few spell it out. I would like to present the material without trying to say that the redemption will occur on such and such a date in such and such a year. My goal is merely to examine the evidence and let every man draw his own conclusion.

 

The Redemption of Israel will take place at the end of the sixth millennium just as the fall of Adam took place at the end of the sixth day. It is well known that the days of creation have an exact correlation with the millenniums of man’s time in this world:

 

Tehillim (Psalms) 90:4 For a thousand years in thy sight [are but] as yesterday when it is past, and [as] a watch in the night.

 

2 Tsefet (Peter) 3:8 But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day.

 

The Vilna Gaon echoed this understanding:

 

Know that each day of creation alludes to a thousand years of our existence, and every little detail that occurred on these days will have its corresponding event happen at the proportionate time during its millennium.^[22]

 

In Judaism, the day of judgment happens every year on Rosh HaShana;^[23] therefore, the belief in a last day of judgment for all mankind is disputed. Some rabbis hold that there will be such a day following the resurrection of the dead. Others hold that there is no need for that because of Rosh HaShana. Yet others hold that this accounting and judgment happens when one dies. Other rabbis hold that the last judgment only applies to the gentile nations and not the Jewish people.

 

Rosh HaShana 16a MISHNAH. AT FOUR SEASONS [DIVINE] JUDGMENT IS PASSED ON THE WORLD:^[24] AT PASSOVER IN RESPECT OF PRODUCE; AT PENTECOST IN RESPECT OF FRUIT; AT NEW YEAR ALL CREATURES PASS BEFORE HIM [G-D] LIKE CHILDREN OF MARON,^[25] AS IT SAYS, ‘HE THAT FASHIONETH THE HEART OF THEM ALL, THAT CONSIDERETH ALL THEIR DOINGS’;^[26] AND ON TABERNACLES JUDGMENT IS PASSED IN RESPECT OF RAIN.

 

The Musaf prayer on Rosh HaShana contains three special sections:

a)      Malchuyot (Verses of Kingship): attesting to G-d’s past, present and future and ultimate Kingship;

 

b)     Zichronot (Verses of Remembrance): dealing with G-d’s attribute of remembering all the deeds of mankind, good and bad, and his examination of them all on this Day of Judgment;

 

c)      Shofarot (Verses of Shofar): discussing G-d’s Revelation through the shofar blasts at Mount Sinai, and His future Revelation through the shofar that heralds the advent of the Messianic King.

 

Let us make our actions, every day, the actions worthy of a favorable judgment.

 

Ketubim: Tehillim (Psalms) ‎118:1-29‎

 

JPS	Targum
1. Give thanks to the Lord because He is good, for His kindness is eternal.	1. Sing praise in the presence of the LORD, for He is good, for His goodness is forever.
2. Israel shall now say, "For His kindness is eternal."	2. Let Israel now say, "For His goodness is forever."
3. The house of Aaron shall now say, "For His kindness is eternal."	3. Let the house of Aaron now say, "For His goodness is forever."
4. Those who fear the Lord shall now say, "For His kindness is eternal."	4. Let those who fear the LORD now say, "For His goodness is forever."
5. From the straits I called God; God answered me with a vast expanse.	5. Out of distress I called to Yah, Yah accepted my prayer in a broad place.
6. The Lord is for me; I shall not fear. What can man do to me?	6. The word of the LORD is my help, I will not fear, what will a son of man do to me?
7. The Lord is for me with my helpers, and I shall see [revenge] in my enemies.	7. The word of the LORD is helping me, and I will behold vengeance on my foes.
8. It is better to take shelter in the Lord than to trust in man.	8. It is better to trust in the word of the LORD than to rely on a son of man.
9. It is better to take shelter in the Lord than to trust in princes.	9. It is better to trust in the word of the LORD than to rely on rulers.
10. All nations surrounded me; in the name of the Lord that I shall cut them off.	10. All the Gentiles have surrounded me; in the name of the word of the LORD I have put my trust, for I will tear them apart.
11. They encircled me, yea they surrounded me; in the name of the Lord that I shall cut them off.	11. They have encompassed me, indeed, surrounded me; in the name of the word of the LORD I have put my trust, for I will tear them apart.
12. They encircled me like bees; they were extinguished like a thorn fire; in the name of the Lord that I shall cut them off.	12. They have encompassed me like hornets; they burned like fire in thorns; in the name of the word of the LORD I have put my trust, for I will tear them apart.
13. You pushed me to fall, but the Lord helped me.	13. But you have knocked me down to make me fall; and the word of the LORD has given me help.
14. The might and the cutting power of God was my salvation.	14. My strength and my praise are fearful against all the world; the LORD gave command by His word and has become my Redeemer.
15. A voice of singing praises and salvation is in the tents of the righteous; the right hand of the Lord deals valiantly.	15. The sound of praise and redemption is in the tents of the righteous/generous; the right hand of the LORD has done mightily.
16. The right hand of the Lord is exalted; the right hand of the Lord deals valiantly.	16. The right hand of the LORD is exalted; the right hand of the LORD has done mightily.
17. I shall not die but I shall live and tell the deeds of God.	17. I will not die, for I will live, and I will tell of the deeds of God.
18. God has chastised me, but He has not delivered me to death.	18. Truly has Yah punished me, but He did not hand me over to death.
19. Open for me the gates of righteousness; I shall enter them and thank God.	19. Open to me the entrances of the city of righteousness/generosity; I will enter them, I will praise Yah.
20. This is the Lord's gate; the righteous will enter therein.	20. This is the entrance of the sanctuary of the LORD; the righteous/generous will enter by it.
21. I shall thank You because You answered me, and You were my salvation.	21. I will give thanks in Your presence, for You have received my prayer, and become for me a Redeemer.
22. The stone that the builders rejected became a cornerstone.	22. The child the builders abandoned was among the sons of Jesse; and he was worthy to be appointed king and ruler.
23. This was from the Lord; it is wondrous in our eyes.	23. "This has come from the presence of the LORD," said the builders; "it is wonderful before us," said the sons of Jesse.
24. This is the day that the Lord made; we shall exult and rejoice thereon.	24. "This day the LORD has made," said the builders; "let us rejoice and be glad in it," said the sons of Jesse.
25. Please, O Lord, save now! Please, O Lord, make prosperous now!	25. "If it please You, O LORD, redeem us now," said the builders; "if it please You, O LORD, prosper us now," said Jesse and his wife.
26. Blessed be he who has come in the name of the Lord; we have blessed you in the name of the Lord.	26. "Blessed is he who comes in the name of the word of the LORD," said the builders; "they will bless you from the sanctuary of the LORD," said David.
27. The Lord is God, and He gave us light. Bind the sacrifice with ropes until [it is brought to] the corners of the altar.	27. "God, the LORD, has given us light," said the tribes of the house of Judah; "bind the child for a festal sacrifice with chains until you sacrifice him, and sprinkle his blood on the horns of the altar," said Samuel the prophet.
28. You are my God, and I shall thank You; the God of my father, and I shall exalt You.	28. "You are my God, and I will give thanks in Your presence; my God, I will praise you," said David.
29. Give thanks to the Lord because He is good, for His kindness is eternal.	29. Samuel answered and said, "Sing praise, assembly of Israel, give thanks in the presence of the LORD, for He is good, for His goodness is everlasting."

 

Rashi’s Commentary on Tehillim (Psalms) 118:1-29

 

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 on Tehillim (Psalms) ‎118:1–29‎

By Hakham Dr. Hillel ben David

 

Radak^[27] indicates that this chapter of Psalms was written by David. According to Rashi,^[28] Our Sages of the Gemara suggest, as a remez, that this Psalm has multiple authors:

 

Pesachim 119a R. Samuel b. Nahmani said in R. Jonathan’s name: I will give thanks unto Thee, for Thou hast answered me was said by David; The stone which the builders rejected is become the chief corner-stone; by Yishai [Jesse]; This is the Lord’s doing, by his brothers; This is the day which the Lord hath made by Samuel. We beseech ‘Thee, O Lord, save now! was said by his brothers: We beseech Thee, O Lord, make us now to prosper! by David; Blessed be he that cometh in the name of the Lord, by Jesse; We bless you out of the house of the Lord, by Samuel; The Lord is G-d, and hath given us light, by all of them; Order the festival procession with boughs, by Samuel; Thou art my G-d, and I will give thanks unto Thee, by David; Thou art my G-d, I will exalt Thee, by all of them.

 

Even in the remez understanding, quoted by Rashi, we see that a significant part is ascribed to King David and his family, and the Prophet most closely associated with King David. This chapter of psalms pertains to the Days of the Messiah (Yemot HaMashiach). David prepared it for the Jews in exile to chant in the future. The days of Messiah are the days when we first begin to feel the closeness to HaShem that comes with a festival. Therefore, Chazal have likened the seventh millennium to a festival wherein one can cook, but only if he started the fire before the festival. In the same way, mitzvot that we started before the seventh millennium we will be able to complete. If we didn’t start a mitzva, then we cannot start it during the seventh millennium.

 

Radak detects two levels of meaning in the text of this psalm. On a personal level, these verses express David’s relief at the death of King Saul, who had pursued him relentlessly. As he ascended the throne, David envisioned the many wonderful improvements which he planned to make for the enhancement of his kingdom and for the welfare of his subjects.

 

On a national level, this composition reflects the joy which Israel will experience at the final redemption, when Israel will return to its former glory and will revive its noble traditions and institutions. Every segment of Jewish society will be affected by HaShem’s concern, and all will enthusiastically proclaim: His kindness endures forever!

 

Verses 5-9 of this psalm are included in the main portion of the Tashlich[29] service.^[30]

 

Tehillim (Psalms) 118:27 is a key pasuk for Isru Chag^[31] - אִסְרוּ חַג‎,^[32] which refers to the day after each of the three pilgrimage festivals mentioned in the Torah: Pesach, Shavuot, and Succoth. Isru Chag acts as a transition between the holy and the mundane.^[33] In Eretz Israel,^[34] Isru Chag would be the eighth day of Pesach, the second day of Shavuot, and the ninth day of Succoth. In the diaspora, Isru Chag would be the ninth day of Pesach, the third day of Shavuot, and the tenth day of Succoth.

 

On Isru Chag most of the sacrifices that the pilgrims brought with them, for the pilgrimage festival, were offered because the festival offerings which as individual offerings could not be brought on the festival itself. On Pesach and Succoth, when there were intermediate days between the Festival days at the beginning and end, it was possible to bring these sacrifices on those days. Shavuot,[35] however, is celebrated only for one day.^[36] The day following the festival was therefore set aside for the bringing of these sacrifices and this day, Isru chag, is consequently referred to as “the day of offerings”.^[37]

 

Isru Chag is the day the pilgrims who have gathered in Jerusalem for the three pilgrimage festivals^[38] traditionally depart from Jerusalem and head for home. The origins of the phrase ‘Isru Chag’ is from our chapter of Psalms for this week that is part of Hallel,^[39] which is said on festivals:

 

Tehillim (Psalms) 118:27 G-d is HaShem, which hath shewed us light: bind (Isru) the Festival (Chag) offering with cords, even unto the horns of the altar.

 

This verse, according to the Sages of the Gemara, should homiletically be understood to mean “Whosoever makes an addition to the festival by eating and drinking is regarded by the Tanach as though he had built an altar and offered thereon a sacrifice”, as we can see from the following Gemara: ^[40]

 

Succah 45b R. Jeremiah citing R. Simeon b. Yohai, and R. Johanan citing R. Simeon of Mahoz^[41] who had it from R. Johanan of Makkuth stated, Whosoever makes an addition to the Festival by eating and drinking^[42] is regarded by Scripture as though he had builded an altar and offered thereon a sacrifice. For it is said, Make an binding for the Festival^[43] with fat cattle, even to the horns of the altar.

 

The two most common interpretations of “a binding for the festival” are those cited by Rashi in his commentary to the Talmudic passage:

 

(1) A group of friends who assemble or “tie themselves together” for eating and drinking on the festival;

 

(2) The day after the festival, which is “tied” or appended to the festival by eating and drinking on that day as well.

 

After a festival, we don’t go directly from a joyous festival back into the mundane world. We need a day to “cool down” from the joy of the Holiday.^[44] Isru Chag is that day. “Isru Chag” literally means “bind or connect the festival”. That is, take the happiness and meaningfulness of the festival and bring it with you into the rest of the year.^[45] The idea of Isru Chag is that one draws some of the holiness of the festival celebration into the less spiritually elevated reality of everyday life. It enables us to transfer the lessons we learned during the festival into our everyday lives. Since feasting is one of the ways in which Jews celebrate festivals, it became customary to eat and drink a little something extra on Isru Chag to continue the feeling of celebration.

 

In Temple times, festive offerings were brought on Isru Chag of the Shavuot Festival. Isru Chag remains a semi-festive day, even today when there is no Temple.

 

In Practice

 

In practice, Isru Chag has little impact on most Jews. Some religious schools are closed on Isru Chag. We omit Tachanun^[46] and memorial prayers from our prayers. The Sephardic minhag is not to recite tachanun, lamnatze’ach,[47] or tefillah liDavid[48] from Rosh Chodesh Sivan until the 12th.^[49] Private fasts are generally forbidden. An example of a private fast: An Ashkenazi couple who is to wed on Isru Chag will not observe the custom of fasting on the day they enter the chuppah.[50]

 

One final lesson. Rav Elyashiv zatzal^[51] writes^[52] that on Isru Chag everyone should make sure that the infusion of spirituality that he or she had received during the Yom Tov continue to be tied to the rest of the year. This is the obligation of Isru Chag – the “binding of the holiday.”

 

Festivals are a time of intense spiritual connection with HaShem. The idea of Isru Chag is that one draws some of the holiness of the festival celebration into the less spiritually elevated reality of everyday life. Since feasting is one of the ways in which Jews celebrate festivals, it has become customary to eat and drink a little something extra on Isru Chag to continue the feeling of celebration.

 

David composed the present psalm in thanksgiving for the future acts of deliverance on behalf of the Jewish people. Thus, he both begins and ends it with “Give thanks to HaShem”.^[53] This conveys the importance of the present psalm and the things mentioned in it. This should also be our desire on Isru Chag, to give thanks to HaShem for His mighty acts of deliverance which we commemorate on the Chag.

 

Now, lets explore another interesting pasuk in our chapter of Psalms.

 

Tehillim (Psalms) 118:22 The stone (even[54] אבן) which the builders rejected is become the chief corner-stone.

 

The Ramal[55] writes about our pasuk from Psalms 118: “The stone the builders despised has become the cornerstone.” The first word, stone (אבן), is an acronym formed by the words “Let us make man”.[56] The Chida[57] (18^th Century Israel) says that this unwanted stone is a reference to Ruth, who many mistakenly assumed not to be Jewish because she was from Moab. Yet later in life, she is given a special seat in the Holy Temple built by her great-great-grandson, the King of Israel, Shlomo. 

 

This verse refers to David, who was despised and rejected by his own father and brothers.

 

Targum Tehillim (Psalms) 118:22  The child the builders abandoned was among the sons of Jesse; and he was worthy to be appointed king and ruler. 23.  “This has come from the presence of the Lord,” said the builders; “it is wonderful before us”, said the sons of Jesse. 24.  “This day the Lord has made”, said the builders; “let us rejoice and be glad in it”, said the sons of Jesse. 25.  “If it please you, O Lord, redeem us now”, said the builders; “if it please you, O Lord, prosper us now”, said Jesse and his wife. 26.  “Blessed is he who comes in the name of the word of the Lord”, said the builders; “they will bless you from the sanctuary of the Lord”, said David. 27.  “G-d, the Lord, has given us light”, said the tribes of the house of Judah; “bind the child for a festal sacrifice with chains until you sacrifice him, and sprinkle his blood on the horns of the altar”, said Samuel the prophet. 28.  “You are my G-d, and I will give thanks in your presence; my G-d, I will praise you”, said David. 29.  Samuel answered and said, “Sing praise, assembly of Israel, give thanks in the presence of the Lord, for he is good, for his goodness is everlasting”.

 

They sent him out to watch the sheep in the hope that the unprotected youngster would perish in the wilds, mauled by a lion or a bear. When the prophet Samuel visited, searching for the son of Jesse who was fit to be anointed king, no one even thought of summoning David, who was out with the sheep. Ultimately, of course, David was chosen as king and as the founder of Israel's royal dynasty, thus becoming the cornerstone of the nation.[58]

 

Similarly, Bath Sheba was initially rejected because people thought that David had committed adultery with her. In the end, she gave birth to Solomon, David's successor.[59]

 

Israel is also called אבן, stone:

 

Bereshit (Genesis) 49:24-25 But his bow abode firm, and the arms of his hands were made supple, by the hands of the Mighty One of Jacob, from thence, from the Shepherd, the Stone of Israel, 25 Even by the G-d of thy father, who shall help thee, and by the Almighty, who shall bless thee, with blessings of heaven above, blessings of the deep that coucheth beneath, blessings of the breasts, and of the womb.

 

Israel is the cornerstone of HaShem's design for the world. The world endures only by virtue of Israel's observance of HaShem's laws, a fact which has influenced all nations to appreciate and accept certain aspects of HaShem's commands. If not for the order and meaning which Israel has brought to the entire world, the world would long ago have sunk into chaos.

 

Ironically, the nations of the world never appreciated Israel's essential role in their survival. The builders, i.e., the rulers of the nations, despised the Jews; they demanded that the Jews be expelled or annihilated, claiming that they were parasites who made no contribution to the common good.  But when the dawn of redemption arrives, all nations will realize that Israel is the cornerstone of the world.[60]

 

Moving on, Psalm 118:22-23 are the other verses highlighted in the Nazarean Codicil, and each reference occurs in conjunction with the rejection of Yeshua by the majority of the people of his day. Yeshua refers to himself as the stone the builders rejected who becomes the cornerstone in Matt. 21:41, Mark 12:10-11, and Luke 20:17. Each of these quotations take place in the light of the parable of the tenant where Yeshua indicates that the religious leaders are rejecting him as the Messiah/King. Moreover, each time Yeshua introduces the quotation of Psalm 118:22-23 along the lines of the scriptures foretelling that this rejection would take place:

 

Matityahu (Matthew) 21:42  Yeshua saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?

 

Mordechai (Mark) 12:10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner: 11  This was the Lord’s doing, and it is marvellous in our eyes?

 

Luqas (Luke) 20:17 And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?

 

It is clear that Yeshua before his death and resurrection understood the psalm as a prophetic statement regarding his particular work as the Messiah. And the religious leaders of his day are the “builders” who are rejecting him. However, he will ironically become the actual cornerstone of the building, and this is all what HaShem has purposed.

 

The application of Psalm 118:22-23 to Yeshua also occurs in post-resurrection contexts in the New Testament. In Acts 4:11, Peter says to the religious rulers of his day, “This Yeshua is the stone that was rejected by you, the builders, which has become the cornerstone.” Ephesians 2:20 states that the household of G-d is “built on the foundation of the apostles and prophets, Mashiach Yeshua himself being the cornerstone.” And in the context of Yeshua as the cornerstone of the church, 1 Pet. 2:7 says, “but for those who do not believe, ‘The stone that the builders rejected has become the cornerstone.’”

 

Thus, we learn that:      

 

Stone = David = Israel = Son of David (Mashiach ben David) = Yeshua (Mashiach ben Yosef)

 

When you realize that eben – אבן, the Hebrew word for stone, "eben", is all about connecting. According to Rashi,[61] the Hebrew word stone or eben - אבן,[62] is a contraction of the words father[63] (ab – אב) and son[64] + (ben - בן). Both words share the letter beit - ב. This word shows what we all know, that a son is an extension of his father. Yaaqob’s hope for the Jewish people is that we connect from generation to generation – through the Torah.[65]

 

It is obvious that a cornerstone has no value except in a connected relationship with other stones. This suggests that the Son of David’s role, when referred to as a ‘cornerstone’ is to anchor a building composed of many stones. This makes a very impactful idea when put into the context of our chapter of Psalms:

 

Tehillim (Psalms) 118:22 The stone (even[66] first use of אבן) which the builders rejected is become the chief corner-stone.

 

Ashlamatah: Yeshayahu (Isaiah) 54:10-11 + 55:6-13

 

 

Rashi’s Commentary on Yeshayahu (Isaiah) 54:10-11 + 55:6-13

 

1 Sing, you barren woman Jerusalem, who was as though she had not borne.

 

you who have not experienced birth pangs Heb. חָלָה, an expression of childbirth, for the woman in confinement gives birth with pains and writhing.

 

for the children of the desolate one The daughter of Edom.

 

2 and let them stretch forth far off.

 

lengthen your cords These are thin ropes that hang at the bottom of tents, and that are tied to stakes called ‘chevills’ in French, which are thrust into the ground.

 

3 shall you prevail Heb. תִּפְרֽצִי, shall you prevail.

 

4 your youth Heb. עֲלוּמַיִךְ, your youth.

 

6 who was rejected When she is rejected at times that her husband is a little wroth with her.

 

8 With a little wrath Heb. שֶׁצֶף. Menahem (Machbereth p. 179) interprets this as, “with kindling of wrath,” and Dunash (Teshuvoth p. 20) states, “with a little wrath,” paralleling “For a small moment have I forsaken you,” and so did Jonathan render, and with everlasting kindness that will exist forever.

 

9 For this is to Me [as] the waters of Noah [i.e.,] it is an oath in My hand, and He proceeds to explain His words, “as I swore that the waters of Noah shall never again pass over the earth, etc.”

 

10 For the mountains shall depart Even if the merit of the Patriarchs and the Matriarchs is depleted, My kindness shall not depart from you.

 

11 tempestuous one whose heart storms with many troubles.

 

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

 

12 jasper Heb. כַּדְכֽד, a kind of precious stone.

 

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

 

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

 

of precious stones Desirable stones [from Jonathan].

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

Chapter 55

 

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

 

go to water to Torah.

 

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

 

wine and milk Teaching better than wine and milk.

 

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

 

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

 

The sure mercies of David - That is, says Kimchi, “The Messiah,” called here David; as it is written, “David my servant shall be a prince over you” (Ezekiel 34:23).

 

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

 

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

 

6 when He is found Before the verdict is promulgated, when He still says to you, “Seek Me.”

 

8 For My thoughts are not your thoughts Mine and yours are not the same; therefore, I say to you, “The wicked shall give up his way,” and adopt My way...

 

“and a man of iniquity his thoughts” and adopt My thoughts, to do what is good in My eyes. And the Midrash Aggadah (Tanhuma Buber, Vayeshev 11 explains:)

 

For My thoughts are not, etc. My laws are not like the laws of man [lit. flesh and blood]. As for you, whoever confesses in judgment is found guilty, but, as for Me, whoever confesses and gives up his evil way, is granted clemency (Proverbs 28:13).

 

9 As the heavens are higher, etc. That is to say that there is a distinction and a difference, advantages and superiority in My ways more than your ways and in My thoughts more than your thoughts, as the heavens are higher than the earth; you are intent upon rebelling against Me, whereas I am intent upon bringing you back.

 

10 For, just as the rain and the snow fall and do not return empty, but do good for you.

 

11 so shall be My word that emanates from My mouth to inform you through the prophets, will not return empty, but will do good to you if you heed them.

 

12 For with joy shall you go forth from the exile.

 

the mountains and the hills shall burst into song before you for they will give you their fruit and their plants, and their inhabitants shall derive benefit. ([Some editions read:] And their inhabitants shall sing.)

 

13 Instead of the briar, etc. Our Rabbis expounded [Targum Jonathan]: Instead of the wicked, righteous people shall arise.

 

briar...and...nettle They are species of thorns, i.e., to say that the wicked will be destroyed and the righteous will take their rule.

 

Commentary for Ashlamatah of Yeshayahu (Isaiah) 54:10-11 & 55:6-13

By: H.Ex. Adon Shlomoh Ben Abraham

 

We start our reading with the promise; Hashem swore not to cover the earth with water again as he did in Noah’s day (54:9), and through the Messiah, he made a way for those to escape the coming wrath if they so choose. Isaiah was speaking to the children of Israel, but he also knew that the children of Israel would have to open up the tent and broaden the house due to the influx of the children of Zion that was coming, and in this “bursting forth,” it would flow out to engulf the whole world.  One day, both the knowledge of Hashem with its blessing and the wrath that comes with the blessing if one refuses or simply fails to uphold their responsibility will flow out to all nations. We are living in a time when Hashem is long-suffering, as he was in the days before the flood of Noah.   For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covenant of peace be removed, saith the Lord that hath compassion on thee.^[68] The present-day troubles are soon to cease, and when this happens, Jerusalem will be at peace and never to be destroyed again.

 

We see two sides to a covenant, and both parties are responsible to the other per the terms of the agreement. This seems to be just what Tsefet (Peter) is teaching. In the coming of the “son of man,” it will be as in the days of Noah, there will be those who do not come to Hashem in repentance and faith, Emunah (faithful obedience),^[69] and they will receive destruction. (1 Pet 3:18, 2 Pet. 2:5-10)[70] But we are to remain steadfast, walking in God’s ways. When mankind acts in obedience to God’s laws and imitates God's attribute of justice and righteousness, this is our part in establishing righteousness and justice on the earth. How do we guarantee that God’s kindness will not be removed from us? By cleaving to acts of kindness toward our fellow man.[71] In verse eleven (11) “O afflicted, storm-tossed one, who has not been consoled”, Malbim tells us that although Israel has been like a barren woman, she will soon be consoled and rejoice with her many children, and it would seem HaShem's redemption process is well underway.

 

In the backdrop to our text (v.8), in a little wrath I hid My face from thee for a moment; but with everlasting kindness will I have compassion on thee, saith the Lord thy Redeemer.  The Lord had deserted his people for a short while, for just a brief moment, and even to the point of hiding his face. (Deut. 31:18, Isa 8:17, 59:2, Mic 3:4) Isaiah and other prophets had given the reason for it several times: because of the nation’s sins and God’s commitment to His word. But because of Hashem's compassion (54:7) and kindness (ḥeseḏ, “loyal love,” (v. 8), “unfailing love” in (v.10), he will restore the nation to Himself.  Some commentators have suggested Isaiah was speaking of the return from Babylon, but now, many years later, we realize the restoration from Babylon has only happened in part, and the greater restoration still lies in the future, which is fast approaching.    And even if the world could be punished again as in the Flood, God’s love (ḥeseḏ) (v. 8) and compassion will never cease. The covenant of peace mentioned here and in (Ezek. 34:25; 37:26) refers to this promise that God had just made. God will give His people lasting peace, health and healing, prosperity and security, and restore us to our land. (Isa.. 9:7; 32:17–18; 54:13; 66:12; Jer. 30:10; 46:27). Behold, I will bring to it health and healing, and I will heal them and reveal to them abundance of prosperity and security. I will restore the fortunes of Judah and the fortunes of Israel and rebuild them as they were at first. I will cleanse them from all the guilt of their sin against me, and I will forgive all the guilt of their sin and rebellion against me. And this city shall be to me a name of joy, praise, and glory before all the nations of the earth who shall hear of all the good that I do for them. They shall fear and tremble because of all the good and all the prosperity I provide for it. ^[72]

 

The prophet Isaiah, here in the fifty-fifth chapter, turns his speech to a more general nature of describing the coming redemption. The language of exile and traveling through a desert place gives way to a plea for people to abandon their sinful behavior.  Radak and Iben Ezra see the call for all “who are thirsty to come to the water”[73] (v.1) as a plea to all people, not just Israel. Isaiah tells his listeners to Incline your ear and come… Listen and your souls will be rejuvenated…  I will make an eternal covenant with you, the enduring kindnesses of David…. I have appointed him (Messiah)[74] as a witness to the people[75] (v.3-5) In 2 Samuel 7, David wanted to build a house for Hashem, and through the prophet Nathan, he was told that after you're gone, one of your offspring will build a house for my name.  This kingdom will endure forever.

 

A central theme in the Bible, and the most frequent one to appear, is not God’s testimony, but rather the other way around: the “people of Israel” serving as a living testimony, witnesses to the nations of the existence of God. This recurring theme finds its most explicit expression in the repeated utterances of the prophet Isaiah: “Behold, I have made him a witness to the peoples, a leader and commander of nations” (Isa. 55:4). “You are my witnesses, says the Lord, and my servant whom I have chosen that you may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no deliverer. I have declared, and have saved, and I have announced, and there was no strange god among you: therefore, you are my witnesses, says the Lord, and I am God. Yea, from the first I am he; and none can deliver out of my hand: I will work, and who shall reverse it?” (Isa. 43:10–13). [76]

 

Behold, thou shalt call a nation that thou knowest not, and a nation[77] that knew not thee (Israel) shall run unto thee (Israel); because of the Lord thy God, and for the Holy One of Israel, for He hath glorified thee.  Seek ye the Lord while He may be found, call upon Him while He is near; Let the wicked forsake his way, and the man of iniquity his thoughts; and let him return unto the Lord, and He will have compassion upon him, and to our God, for He will abundantly pardon. (v.5-7)

 

As the nations go to worship HaShem, they will recognize HaShem’s “splendor and glory,” Which also encompasses his people (35:2; 46:13; 49:3; 60:9, 21; 61:3; 62:3). Salvation is available to all who call upon his (HaShem's) name.  Seeking and calling upon HaShem means that an individual will turn from his former evil way and thoughts. By turning to the Lord, one receives mercy and pardon, and forgiveness for his past transgressions. In every age, HaShem has required the same thing for salvation: trust in Him and faithfulness to his commandments. In man’s legal system, the one who confesses is found guilty, but in God’s system, one who confesses his sins and forsakes them is granted mercy.[78]

 

My thoughts are not your thoughts, neither are your ways My ways, saith the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts. For as the rain cometh down and the snow from heaven, and returneth not thither, except it water the earth, and make it bring forth and bud, and give seed to the sower and bread to the eater;  So shall My word be that goes forth out of My mouth: it shall not return unto Me void, except it accomplish that which I please, and make the thing whereto I sent it prosper. (55:8-11)  Just as the rain and snow come down to water the earth and all of life, HaShem’s words come down and work mysteriously. Mankind does not always understand how it accomplishes HaShem's plan on the earth. As Rashi tells us, “All the words that you have heard through my prophets will not return unfulfilled; they will bring you benefit as long as you heed them.” [79]

 

For ye shall go out with joy and be led forth with peace; the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.(v12)  For the children of Israel, leaving the exile and those in the nations coming from their false ways to HaShem's way, there is a “going out” and there is a “being led forth” to Zion with peace.^[80]  Isaiah says the earth lies defiled and under a curse because its inhabitants have transgressed the laws and violated the statutes while breaking the everlasting covenant. (Isa.24.4-6) The prophet also gives the promise that we shall be restored. (1:5-26) Jeremiah comes along and turns his preaching toward the north and tells faithless Israel to return, just acknowledge your guilt and rebellion, and return. (Jer. 3:11-13)    

 

We have now come full circle to where our reading started. The mountains may be moved, and the hills may falter (or fall, be shaken), but my loving kindness shall not be removed from you, and my covenant of peace shall not falter (or fall, be shaken), said the one who shows you mercy, HaShem.(54:10-11)  The Torah reading and the corresponding ashlamatah give us our responsibilities while we wait for the restoration of the Kingdom.  Just as the returning soldiers of Reuben and Gad also left with six solemn exhortations by Joshua ringing in their ears we are left with the same: (a) be very careful to keep the commandment and the Law, (b) love the Lord your God, (c) walk in all His ways, (d) obey His commands, (e) hold fast to Him, and (f) serve Him with all your heart and all your soul….. When in our darkest night, when it seems all has collapsed around us, and we seem to be all alone in our journey, our guarantee that God’s kindness has not been removed from us is to act like our Father in heaven and cleave to acts of kindness toward our fellow man.^[81]  

 

 

No more shall the floodgates open wide, no deluge shall drown the earth in wrath. For HaShem has sworn, as in Noah’s tide, to bind His mercy to a lasting path.

Through the Anointed, a way is made— A door for the willing, a refuge for the just. Though judgment hovers, no one need be afraid who walks in emunah, and in covenantal trust.

 

O children of Zion, prepare your place, Stretch wide the cords, let the curtains fly. For nations shall stream with longing face, And the barren shall sing beneath the sky.

The tent shall burst with holy flame, its stakes shall hold the swelling tide. From Jerusalem shall go forth His name, and righteousness shall no longer hide.

 

A covenant stands on pillars two— One divine, one mortal hand. Hashem is faithful, ever true, but we must walk as He commands.

Justice and mercy, truth and grace, are not just gifts, but tasks to bear. To mirror God in time and space is to build His dwelling everywhere.

 

Long-suffering, He waits again, as in the days before the rain. The ark is built not now of wood, but of repentance, faith, and kindness.

Some shall scoff, as once they did, Blind to the signs, deaf to the call….  But those who cleave, who do not hide— Shall rise when judgment starts to fall.

 

Though mountains crumble, hills may flee, His kindness shall not part from thee. His covenant of peace shall stand, Held firm by His compassionate hand.

And how shall we ensure this grace? By acts of love, by mercy’s face. To clothe the poor, to lift the weak— Is to hear the words the prophets speak.

 

O storm-tossed soul, uncomforted, bare, your mourning shall end, your joy shall flare. Malbim saw your tears and knew ----  That children would rise and comfort you.

The barren shall dance, the desolate sing, The redemption unfolds like the coming of spring. Jerusalem shall rest, never again to fall, for peace shall crown her, once and for all.[82]

 

Abarbanel says the prophecies of redemption will come true and all Israel will leave their lands of dispersion and exile and will arrive back in their land, which HaShem promised to their father Abraham. Then all the Jewish suffering will be turned to good fortune. May we merit to see soon, Hashem's kingdom and his Messiah ruling all his creation.[83] 

 

 

Verbal Tallies

By: Hakham Dr. Hillel ben David

 

Devarim (Deuteronomy) 7:12 – 9:29

Tehillim (Psalms) 116:1- 117:2; 118:1-29

Yeshayahu (Isaiah) 54:10-11 + 55:6-13

 

Looking at the Hebrew of Deuteronomy 7:12-13 and Isaiah 54:10-11, what is the verbal tally (all root words) that connects these two passages?

 

The key verbal connection between Deuteronomy 7:12-13 and Isaiah 54:10-11 is the root word for "kindness" or "covenant-love" ח־ס־ד. The passages are further connected by the root word for "covenant" ב־ר־ת.

 

Shared Root Words Tally

 

English Word               Deuteronomy 7:12-13              Isaiah 54:10-11

Kindness/Love             חֶסֶד                                             חַסְדִּי 

Covenant                     הַבְּרִית                                         בְרִית 

 

Verse Analysis (JPS with Hebrew Tally)

 

Deuteronomy 7:12–13

 

12. And it will be, because you will heed these ordinances and keep them and perform, that the Lord, your God, will keep for you the covenant אֶת־הַבְּרִית֙ H1285 and the kindness וְאֶת־הַחֶ֙סֶד֙  H2617 that He swore to your forefathers. 13 And He will love you and bless you and multiply you; He will bless the fruit of your womb and the fruit of your soil, your grain, your wine, and your oil, the offspring of your cattle and the choice of your flocks, in the land which He swore to your forefathers to give you.

 

Key Roots: Both חֶסֶד H2617 (kindness/covenant-love) and בְּרִית H1285 (covenant) are present. Here, they describe the nature of HaShem's conditional faithfulness contingent upon Israel's obedience to the Law.

 

Isaiah 54:10–11

(10) For the mountains may depart, and the hills be removed; but My kindnessוְחַסְדִּי  H2617 shall not depart from thee, neither shall My covenantבְרִית  H1285of peace be removed, saith HaShem that hath compassion on thee. (11) O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in antimony, and lay thy foundations with sapphires.

 

Key Roots: Both חַסְדִּי H2617 My kindness and בְרִית H1285 (covenant) are present. Here, they describe the unconditional, eternal nature of God's restoration covenant with Israel, which stands firm even if the physical world shifts ("mountains may depart"). This contrasts with the conditional nature in Deuteronomy.

 

* * *

 

 

What is/are the thematic connection(s) between

Devarim (Deuteronomy) 7:12 – 9:29, and Tehillim (Psalms) 116, 117, and 118?

 

The primary thematic connection between Deuteronomy 7:12–9:29 and Psalms 116–118 is a core cycle of Divine Deliverance  Gratitude/Praise  Covenant Obedience.

 

Key Thematic Connections

 

1. Remembrance of Deliverance and Trust in God

 

Deuteronomy (7:18-19, 9:26): Moses exhorts Israel to remember the mighty acts of HaShem in Egypt and the wilderness, particularly His powerful deliverance from Pharaoh's hand. This past deliverance is the foundation for their continued obedience and trust.

 

Psalms (116:1, 118:5): The Psalmist directly expresses trust and deliverance in a time of personal distress. Psalm 116 focuses on HaShem delivering the soul from death ("You have delivered my soul from death," Ps 116:8), and Psalm 118 recounts HaShem's role as a helper and savior ("I called upon HaShem in distress; HaShem answered me and set me in a large place," Ps 118:5). Both passages anchor faith in HaShem's saving power.

 

2. Covenant Obligation and Rejecting Self-Righteousness

 

Deuteronomy (9:4-6): This section is a strong warning against self-righteousness. Israel is repeatedly told that they inherit the land not because of their own righteousness, but because of HaShem's covenant and the wickedness of the nations. The emphasis is on their past rebellion (9:7-24).

 

Psalms (118:8-9): The Psalmist affirms that trusting in HaShem is superior to trusting in human beings or princes ("It is better to take refuge in HaShem than to trust in man... than to trust in princes"). This mirrors the Deuteronomic call to rely solely on HaShem's covenant promise, not on human strength or merit.

 

3. Gratitude, Praise, and Public Thanksgiving

 

Deuteronomy (7:12-16): Obedience to the covenant leads to blessing, health, and prosperity—the conditions for a life of service and gratitude.

 

Psalms (116:12, 117:1-2, 118:24): These psalms are an explosion of public and corporate praise in response to deliverance. Psalm 117 is the briefest and most universal call to praise HaShem for His kindness (chesed) and truth (emet). Psalm 116 asks, "What shall I render unto HaShem for all His benefits toward me?" (Ps 116:12), which is answered by a life of covenant worship and public testimony ("I will pay my vows to HaShem," Ps 116:18).

 

4. The Cornerstone and The Lord's Doing

 

Deuteronomy 7:23-24 The success of the conquest is attributed entirely to HaShem, who brings low the enemies of Israel.

 

Psalms 118:22-23 The image of the "stone which the builders rejected is become the chief cornerstone" is introduced. This verse elevates the theme of God's unexpected, decisive, and marvelous action ("This is HaShem's doing; it is marvelous in our eyes") into a cornerstone of faith—a concept that both validates HaShem's past, undeserved deliverance and points to a future act of redemption.

 

* * *

 

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

 

What is the eschatological message of What is the eschatological message of Yeshayahu (Isaiah) 54:10-11 + 55:6-13?

 

The eschatological message of Isaiah 54:10–11 and 55:6–13, according to Jewish tradition, is the unconditional, eternal restoration of Israel (Zion) and the universal, permanent establishment of HaShem's covenant of peace and mercy in the Messianic Era.

 

Isaiah 54:10–11: Unconditional Restoration

 

This section delivers an absolute promise of future redemption, contrasting the temporary nature of exile and suffering with the eternal quality of HaShem's covenant love:

 

Eternal: The promise that "My kindness shall not depart from thee, neither shall My  of  be removed" (54:10) is interpreted as the shift from the conditional Mosaic Covenant (based on Israel's obedience) to an eternal, unbreakable covenant based solely on HaShem's compassion {racham}.

 

Divine Steadfastness: By stating that this covenant will not be removed even if the "mountains may depart", the passage emphasizes that the future restoration of Zion is guaranteed and is not dependent on human merit, but on HaShem’s own nature.

 

Glorious Rebuilding: The description of rebuilding Zion with glorious, precious stones (54:11) is understood literally in Jewish eschatology as the physical, miraculous restoration of Jerusalem and the Third Temple in the Messianic Age, shining with unparalleled splendor.

 

Isaiah 55:6–13: Universal Call and Eternal Fruit

 

This section frames the redemption as an invitation to all—Jew and Gentile—to enter into the eternal covenant through repentance, leading to a state of ultimate rest and perfection:

 

Call to  Repentance (Teshuvah): The urgent call to "seek ye HaShem while He may be found" (55:6) is interpreted as a final opportunity for Israel to do Teshuvah (repentance) before the arrival of the Messiah, which is a key catalyst for the redemption.

 

(Covenant of David): God promises to make an "everlasting" (55:3), specifically the "sure mercies of David". Jewish tradition understands this as the establishment of the eternal Davidic dynasty through the Messiah, fulfilling the promise of a sovereign, perfected kingdom that will guide the nations.

 

Universal: The promise that Israel will call upon nations it does not know, and those nations will run to Israel (55:5), points to the universal role of the Jewish people in the Messianic Era as a "light to the nations," drawing all of humanity to God's service.

 

Cosmic: The conclusion that Israel will go out with joy and be led forth with peace, resulting in the mountains, hills, and trees breaking forth in singing (55:12–13), symbolizes the restoration of the cosmos (Tikkun Olam). The final redemption will abolish the curse on the physical world (Gen 3:17), replacing chaos with  and a perfect harmony between humanity and nature.

 

Nazarean Talmud

Sidra of “Devarim” (Deuteronomy) “7:12 – 8:29”

 “Sabbath “V’Havah Eqez” – “It will come about, Because”

By: Hakham Dr. Eliyahu ben Abraham

 

School of Hakham Shaul’s Tosefta Luqas (LK)		School of Hakham Tsefet’s Peshat Mordechai (Mk)
And the adversary arose in Yehudah, the one called Ish Keriyoth (the man from Keriyoth), who was of the number of the twelve talmidim. And he went away and conferred with the Principal Kohanim and officers of the temple guards, how he could betray him (Yeshua) to them. And they were delighted, and came to an agreement with him to give him money. And he agreed, and began looking for a favorable opportunity to betray him to them apart from the congregation.	And Yehudah Ish Keriyoth, one of the twelve talmidim, went out to the Kohen Gadol in order to hand (betray) him (Yeshua) to them. And they (the Kohen Gadol and his Soferim) were delighted (greatly) and promised to give him money. Then he (Yehudah Ish Keriyoth – the man from Keriyoth) sought how he might find a convenient opportunity to deliver (betray) him (Yeshua) to them.

 

And the day of the feast of Hag HaMatzot (Feast of Unleavened Bread) came, on which it was necessary for the slaughter of the Pesach (Passover Lamb). And he sent Hakham Tsefet and Hakham Yochanan, saying, “Go and prepare the Passover for us, so that we may eat it. So they said to him, “Where do you want us to prepare it?” And he said to them, “Behold, when you have entered into the city (Yerushalayim), a man carrying a jar of water will meet you. Follow him into the house, which he enters. And you will say to the master of the house, ‘The Rabbi (Hakham) says to you, “Where is the guest room where I may eat the Passover with my talmidim (disciples)?” ’ And he will show you a large furnished upstairs room. Make preparations there.” So they went and found everything just as he had told (prophesied) them, and they prepared the Passover. And when the hour came, he reclined at the table, and the Sh’liachim with him.

And two days before Hag HaMatzot (Feast of Unleavened Bread), when they (the P’rushim – Pharisees) slaughtered the Pesach (Passover Lamb), his (Yeshua’s) Talmidim said to him, “Where do you want us to go to prepare to eat the Sadducees’ Pesach?” And he (Yeshua) sent two of his Talmidim, and said to them, “Go into the city (Yerushalayim). And you will meet a man carrying a jar of water. Follow him. And wherever he goes, say to the housemaster, the Rabbi (Hakham) says, Where is the guest room where I may eat Pesach with my Talmidim? And he will show you a large upper room, having been spread and made ready. This is where you will prepare for us (to eat Pesach).” And his Talmidim went out, came into the city, and found everything as he had said (or prophesied). And they prepared the Pesach (there).

 

 

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

 

 

Commentary on Hakham Tsefet’s School of Peshat

 

 

 

 

 

One of the twelve talmidim

That Yehudah Ish Keriyoth is “one of the twelve” is troubling for scholars. Even in the selection of the “twelve,”^[84] we have the troubling statement that Yehudah Ish Keriyoth will be a “betrayer.”^[85] This incorporation of Yehudah Ish Keriyoth demonstrates Yeshua’s prophetic skills from before the selection of the twelve. This is not to limit his prophetic insights to the years of his ministry only. This is another matter to be discussed elsewhere.

 

Motive

When we search Mordechai for a motive to explain Yehudah Ish Keriyoth’s actions, superficially, we draw a blank. Scholars suggest avarice, mutiny, and disappointment. For whatever reason, Hakham Tsefet does not feel like we need this information at present. We may be able to draw some inferences; however, these would be more in line with speculation, rather than honest hermeneutics. The text merely reads And Yehudah Ish Keriyoth, one of the twelve talmidim, went out to the Kohen Gadol in order to hand (betray) him (Yeshua) to them. And they (the Kohen Gadol and his Soferim) were delighted (greatly) and promised to give him money.

 

Note that the text does not tell us that he “asked for money.” It ONLY tells us that they “promised to give him money.” This is not to say that Yehudah did or did not ask for money. The text simply does not tell us that. If this is the motive, we must draw on other Peshat materials to derive this conclusion.

 

Here, we would suggest that it is plausible to believe that there was some other motive. However, this does not rule out avarice as a potential motive.

 

Others suggest that Yehudah may have been disenchanted about Yeshua as Messiah. They suggest the possibility that Yehudah lost his confidence in Yeshua as the promised Davidic Messiah. Again, we reiterate that all of this is conjecture, drawing from other “Gospels”, circumventing Peshat.

 

Betrayal / Hand Over

In the present context is the real meaning of the Greek phrase “παραδίδωμι – paradidomi means “to hand over.” However, we will investigate whether this word is only thoroughly understood from the Remes aspects requiring greater hermeneutic diligence. Here, betrayal is by inference rather than direct definition. We must admit that we want to call Yehudah the “barking dog.”^[86] However, in the present pericope, there does not seem to be any real “barking.” Mordechai will illustrate in the future just how Yehudah accomplishes his “handing over,” but he does not yet disclose this information.

 

It appears that Hakham Tsefet plays down the role of Yehudah in his Mesorah. Exactly why is a mystery. To conjecture would be pure supposition. There is nothing wrong with conjecture so long as there is some sufficient hint to make a possible thesis.

 

The man from Keriyoth

Yehudah’s identity has been clouded in mystery for most readers. In the list of commentaries, only two make note of the possible identity of Yehudah.

 

France^[87] notes that Yehudah is not a “Galilean.” Here, France wants us to know that Yehudah was not a “hometown” boy from Galilee, and therefore suspicious.^[88] France correctly translates Ισκαριώτης Iskariotes as “Man from Keriyoth.”^[89] However, France misses the fact that Yehudah was from Moab rather than Eretz Yisrael.^[90]

 

Taylor^[91] In her article, “The Name 'Iskarioth' (Iscariot),” she notes the complexity of trying to translate this name.

 

Overall, this appears to indicate that “Judas” was designated by a Hebrew or Aramaic name transliterated as Ἰσκαριώθ and rendered in Greek form as Ἰσκαριώτης. There is more of a tendency to standardize the epithet in Greek form rather than to retrieve or preserve the Hebrew or Aramaic form.

 

The leading theory is…

 

The epithet translates Hebrew,  אִישׁ קְרִיּוֹ- ish kerioth, meaning “a man from Qarioth”, this place being attested in Eusebius, Onom. 120.1; cf. Jer 48:24, 41; Amos 2:2. The interpretation has been supported by Paul Billerbeck, Julius Wellhausen, Donatus Haugg, and Gustaf Dalman.^[92] As a variant of this proposal, the epithet is taken to mean “a man of towns,” a town-dweller—the town in question being Jerusalem (Günther Schwartz).^[93]

 

Taylor also cites another possible translation based on the work of Jewish scholar Yoel Abreitman…

 

The epithet is derived from an Aramaic word for “red color,” on the basis of the root rqs, so that it means a “redhead” or “ruddy-colored,” as in Arabic, where šuqra can mean “a ruddy complexion” (Harald Ingholt).^[94]  or “red dyer,” supposedly Saqqara, as Albert Ehrman suggests.^[95]  The most careful argument has been provided by Yoel Arbeitman.^[96]  The reference is then simply to Judas’s employment or appearance.^[97]

 

Cane, in his work labeled “The place of Judas Iscariot in Christology,” notes another possible interpretation of “Iscariot.”

 

The relevant critical discussion involves understanding that in the New Testament Judas' name takes two forms, either having a Semitic ending (three times) or a Greek ending (nine times, in Matthew, Luke and John). Scholars differ as to which is the original, but the Greek ending seems to have the more convincing arguments in favor. C.C. Torrey (The Name "Iscariot ' in Harvard Theological Review 36, 1943. p56) argues that a scribe would hardly likely to alter a good Hebrew ending for a Greek, whilst the converse move might be understood as an 'improvement'. Yoel Arbeitman ('The suffix of Iscariot' in Journal Biblical Literature 99, 1980, p. 123 argues that the name Iscariot was the product of authors familiar both with Aramaic and Greek putting an Aramaic actor noun for '(red) dyer' into Greek form. This suggestion from a Jewish scholar, is striking in its prosaic plausibility, especially when compared with the wide range of other proposals.^[98]

 

Thus, the apparent possible suggestions for Yehudah Ish Keriyoth are numerous. The whole list includes the idea of a robber, a liar, and a dagger man, etc.

 

In favor of the leading opinion, Taylor^[99] remarks…

 

In favor of this suggestion is the fact that it may possibly be related to an early Western text manuscript tradition relating to the Gospel of John, which might satisfy the final criterion. So, for example, in John 6:71a the f13 family of manuscripts along with the uncorrected t* (Sinaiticus, fourth century) and Θ (Koridethi, ninth century) have ἔλεγεν δὲ τὸν Ἰούδαν Σίμωνος ἀπὸ Καρυώτου. This occurs also in a Greek marginal reading of the Harclean Syriac version. In John 12:4, for Ἰούδας ὁ Ἰσκαριώτης εἷς ἐκ τῶν μαθητῶν αὐτοῦ, D (followed by its Latin part) has εἷς ἐκ τῶν μαθητῶν αὐτοῦ Ἰούδας ἀπὸ Καρυώτου. For John 13:2, D has Ἰούδα Σίμωνος ἀπὸ Καρυώτου; for John 3:26, Ἰούδα Σίμωνος ἀπὸ Καρυώτου; and likewise, for John 14:22, Ἰούδας οὐχ ὁ ἀπὸ Καρυώτου. With the original hand of Sinaiticus attesting this interpretation, it must be traced as far back as the fourth century, and this opens up at least the possibility that some ancient tradition is reflected in the copyist’s choice, which would have Judas’s epithet relating to his provenance. A possible reflection of the same interpretation appears to be found in a couple of Latin manuscripts of the Synoptic Gospels so that the name “Cariotha” appears in Mark 3:19 (italic e: Palatinus, fifth century), and “Carioth” in Matt 10:4 (italic aur: Aureus, seventh century), though here there is no preposition and an upsilon would be rendered as Latin i.^[100]

 

Miller,^[101] playing on the possibility of the “red man” suggests that the “red man” or “red headed man” is an association with Esau, the “red man” or redheaded brother of Yaakov.

 

In knowing that Yehudah Ish Keriyoth is the man from Keriyoth located in Moab, this makes him a full convert to Judaism and a talmid of the Master. This speaks volumes to those who will hear. As for the reasoning behind his betrayal of the Master, this is a matter for deeper research on a higher plane of hermeneutics. 

 

The identification of Yehudah Ish Keriyoth as a Moabi convert reshapes the entire narrative structure of the Mesorah. The presence of a son of Moab among the circle of the twelve reveals a deliberate act of prophetic inclusion. It shows the Master’s vision extending beyond the boundaries of native Israelite lineage, fulfilling the hidden thread of redemption woven through Ruth ha-Moabiyyah, whose loyalty to Naʿomi bound the house of David to the nations. Just as Ruth crossed the threshold from Moav into the covenant, Yehudah Ish Keriyoth stands at that same threshold but falters; his life becomes the mirror image of Ruth’s faithfulness. This polarity does not confine him to villainy—it exposes the tension inherent in human will when confronted by the radiance of divine purpose. The Master’s acceptance of such a man was not error but prophecy, revealing that within the circle of holiness there would always remain the test of fidelity.

 

The textual weave of Ish Keriyoth magnifies this mystery. The epithet ties him to Keriyoth Moav—a city recorded in Yermi’yahu 48 and Amos 2:2—a place marked for judgment yet never erased from divine memory. To call him “the man from Keriyoth” is to acknowledge that the Master drew even from regions once under divine wrath, redeeming what had been cursed. This act of gathering sanctifies the periphery, for the covenant of Elohim does not terminate at the borders of Yehudah’s geography. The Moavi presence among the twelve thus prefigures the eschatological restoration in which the nations will ascend to serve Adonai with purified lips.

 

From a linguistic vantage, the discussion of Ἰσκαριώτης—its Hebraic, Aramaic, and Greek permutations—reveals how transmission itself mirrors the fragmentation and reconciliation of tongues after Babel. Whether the name denotes “man of Keriyoth,” “red man,” or “dyer,” every reading converges upon one chromatic image: the dye of blood and covenant. The Moavi inclusion within the apostolic circle anticipates the mingling of nations in the crimson flow of redemption. The red coloration evokes Esav, yet here it is not the crude redness of rebellion but the hue of transformation—the pigment that stains garments when sin encounters atonement.

 

The prophetic structure of the narrative requires that Yehudah Ish Keriyoth be understood not merely as a betrayer but as an instrument within the ordained unfolding. His handing over—the precise nuance of paradidomi—moves within divine orchestration. To hand over is to release, to transfer custody from the temporal to the eternal. Thus, even his act of betrayal becomes absorbed into the sacrificial economy of G-d. The Master discerned the heart of every talmid; his choice of Yehudah was an act of foreknowledge, not misjudgment. Within that inclusion lies the supreme declaration of mercy: that Elohim allows the possibility of failure to stand beside the seat of sanctity, that human choice may reveal both justice and compassion.

 

Therefore, the Peshat text already carries the pulse of Sod. The simple phrase “one of the twelve” conceals the cosmic pattern of twelve gates through which the tribes—and ultimately the nations—enter. Yehudah Ish Keriyoth stands as the gate that closes, not to bar entry but to complete the circle. His fall secures prophetic integrity, for the covenant cannot advance without the shadow that defines the light. In this, the Master’s prophetic authority is vindicated: he discerned the flaw, permitted it, and sanctified it through endurance. The disciple from Moav thus embodies the paradox of redemption—how even estrangement becomes service to the divine will.

 

When the reader approaches this pericope, the call is to behold the mystery of inclusion: the foreigner among the faithful, the red man among the white-robed, the convert whose hand both gives and takes away. The commentary’s final insight is that holiness does not flee proximity to corruption; it transfigures it. The Master’s circle was never designed as a sanctuary from sin but as a crucible for its transformation. Through Yehudah Ish Keriyoth, the boundary between betrayal and providence dissolves, leaving only the unbroken sovereignty of Adonai—who alone weaves even the thread of defection into the garment of eternal purpose.
 

 Yehudah Ish Keriyoth’s identity and the betrayal cast doubts on many things, but again, this a truth that Messiah will know his own in the future just as he did in the past.

 

But what is the Consensus of Modern Rabbis?

Halakhic consensus Today. Later decisors such as the Rema, Arukh ha-Shulḥan, and R. ʿOvadiah Yosef affirm that the ancient restriction remains only a textual memory with no current enforcement. R. ʿOvadiah (Yabiʿa ʿOmer EH 8:12) reiterates that the law has been nullified mipnei she-nitbalbelu ha-ʿamim—because the nations have become intermixed.

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

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

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

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

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

 

Next Shabbat: Heshvan 24, 5786

 

Shabbat: “Bae-et Hahi Amar” – Shabbat “At that time (HaShem) said”

 

 

 

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

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