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Blessings Before Torah Study

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

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

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

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

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

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

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

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

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

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

A Prayer for Israel

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

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

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

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

Shabbat: Shabbat Rosh Chodesh Iyar

Sabbath of the New Moon for the Month of Iyar

(Friday Evening April 17th – Saturday Evening April 18th, 2026)

Shabbat	Torah Reading:	Weekday Torah Reading:
יִפְקֹד יְהוָה		Saturday Afternoon
“Yifqod Adonai”	Reader 1 – Bamidbar 27:15-17	Reader 1 – Bereshit 6:9-11
“Let Appoint the LORD”	Reader 2 – Bamidbar 27:18-20	Reader 1 – Bereshit 6:12-14
“Ponga el SEÑOR”	Reader 3 – Bamidbar 27:21-23	Reader 1 – Bereshit 6:15-17
Bamidbar (Numbers) 27:15 - 28:25	Reader 4 – Bamidbar 28:1-9
Ashlamata: Yeshayahu (Isaiah): 66:1-24	Reader 5 – Bamidbar 28:10-14	Monday and Thursday Mornings
Tehillim (Psalms) 104:1-35	Reader 6 – Bamidbar 28:15-18	Reader 1 – Bereshit 6:9-11
Special Ketubim: Mishle (Proverbs) 7:1-27	Reader 7 – Bamidbar 28:19-25	Reader 1 – Bereshit 6:12-14
N.C.: Col. 2:16-23	Maftir – Bamidbar 28:23-25	Reader 1 – Bereshit 6:15-17

Contents of Week’s Torah Seder

· Joshua Appointed Successor of Moses – Numbers 27:15-23

· Daily Offerings – Numbers 28:1-8

· Additional Offerings for the Sabbath – Numbers 28:9-10

· New Moon Offerings – Numbers 28:11-15

· Pesach offerings – Numbers 28:16-25

 Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez By: Rabbi Yitzchok Magriso, Translated by Dr. Tzvi Faier, Edited by Rabbi Aryeh Kaplan Published by: Moznaim Publishing Corp. (New York, 1991)  Vol.14 – “Numbers II- Final Wanderings” pp. 265-285

Ramban: Numbers Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1975) pp. 331 - 337

Rashi & Targum Pseudo Jonathan for: Bamidbar (Numbers) 27:15 - 28:25

Rashi	Targum Pseudo Jonathan
15 Moshe spoke to Adonai, saying:	15 And Mosheh spoke before the LORD, saying
16 "Let Adonai, G-d of the spirits, appoint a man over the community,	16 May the Word of the LORD, who rules over the souls of men, and by whom has been given the inspiration of the spirit of all flesh, appoint a faithful man over the congregation, JERUSALEM. The Word of the LORD the God who rules over the spirit of all flesh, appoint a praiseworthy man over the people of the congregation,
17 who will go forth before them, and who will come back before them, and who would lead them out and bring them in, so that the community of Adonai will not be like sheep that have no shepherd."	17 who may go out before them to set battle in array, and may come in before them from the battle who may bring them out from the bands of their enemies, and bring them into the land of Israel; that the congregation of the LORD may not be without the wise, nor go astray among the nations as sheep who go astray, having no shepherd.
18 Adonai said to Moshe: "Take to yourself Yehoshua son of Nun, a man in whom there is spirit, and lay your hand on him.	18 And the LORD said to Mosheh, Take to yourself Jehoshua bar Nun, a man upon whom abides the Spirit of prophecy from before the LORD, and lay your hand upon him,
19 Stand him before Eleazar the kohen and before the entire community, and command him before their eyes.	19 and make him stand before Elazar the priest and the whole congregation, and instruct him in their presence.
20 Bestow some of your radiance on him, so that the entire community of Bne Yisrael will hear.	20 And you will confer a ray of your brightness upon him, that all the congregation of the sons of Israel may be obedient to him.
21 He will stand before Eleazar the kohen, and ask, of him, through the judgment of the Urim before Adonai. By his word they will come out and go in ---he, all Bne Yisrael with him, and the entire community."	21 And he will minister before Elazar the priest; and when any matter is hidden from him, he will inquire for him before the LORD by the Urim. According to the word of Elazar the priest they will go forth to battle, and come in to do judgment he and all the sons of Israel with him, even all the congregation.
22 Moshe did as Adonai commanded him. He took Yehoshua and presented him to Eleazar the kohen and to the entire community.	22 And Mosheh did as the LORD commanded him, and took Jehoshua and caused him to stand before Elazar the priest and all the congregation;
23 He laid his hands on him and commanded him, just as Adonai had commanded through Moshe.	23 and he laid his hands upon him and instructed him, as the LORD commanded Mosheh.
1 Adonai spoke to Moshe saying:	1 And the LORD spoke with Mosheh, saying:
2 "Command Bne Yisrael and say to them, 'My offering, My food of My fires, a pleasing aroma to Me, you will be vigilant to offer to Me at its prescribed time'."	2 Instruct the children of Israel, and say to them: The priests may eat of My oblation the bread of the order of My table; but that which you offer upon My altar may no man eat. Is there not a fire that will consume it? And it will be accepted before Me as a pleasant smell. Sons of Israel, My people, be admonished to offer it from the firstlings on the Sabbath, an oblation before Me in its time. JERUSALEM. Instruct the children of Israel, and say to them, My oblation, the bread of the order of My table. That which you offer upon the altar. Is there not a fire that will consume it? To be received from you before Me for a pleasant smell. Sons of Israel, My people, be admonished to offer it before Me in its season.
3 Say to them: "This is the fire-offering that you will offer to Adonai; yearling lambs without blemish, two each day, as a constant (daily) burnt-offering.	3 And say to them: This is the order of the oblations you will offer before the LORD; two lambs of the year, unblemished, daily, a perpetual burnt offering.
4 Offer one lamb in the morning and offer the second lamb in the afternoon.	4 The one lamb you will perform in the morning to make atonement for the sins of the night; and the second lamb you will perform between the suns to atone for the sins of the day;
5 And one tenth of an ephah of fine flour as a meal-offering, mixed with beaten oil measuring one fourth of a hin.	5 and the tenth of three seahs of wheaten flour as a mincha mingled with beaten olive oil, the fourth of a hin.
6 [This is] a constant (daily) burnt-offering as offered on Mount Sinai, for a pleasing aroma, a fire-offering to Adonai.	6 It is a perpetual burnt offering, such as was (ordained to be) offered at Mount Sinai, to be received with favour as an oblation before the LORD.
7 Its libation [will be] one fourth of a hin for the one lamb, in the Holy [Sanctuary], you will pour an intoxicating libation to Adonai.	7 And its libation will be the fourth of a hin for one lamb; from the vessels of the house of the sanctuary will it be outpoured, a libation of old wine. JERUSALEM. From the vessels of the house of holiness, it will be poured out a libation of choice wine unto the Name of the LORD. But if old wine may not be found, bring wine of forty days to pour out before the LORD.
8 Offer the second lamb in the afternoon, with the same meal-offering of the morning together with its libation you will offer it, a fire-offering of a pleasing aroma to Adonai.	8 And the second lamb you will perform between the suns, according to the presentation of the morning, and according to its oblation will you make the offering, that it may be accepted with favour before the LORD
9 On the Shabbat day [the offering will be] two yearling lambs without blemish, and two tenths [of an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its libation.	9 but on the day of Shabbat two lambs of the year without blemish, and two‑tenths of flour mixed with olive oil for the mincha and its libation.
10 This is the burnt-offering on its Shabbat, in addition to the constant (daily) burnt-offering and its libation.	10 On the Sabbath you will make a Sabbath burnt sacrifice in addition to the perpetual burnt sacrifice and its libation.
11 At the beginning of your months you will bring a burnt-offering to Adonai, two young bulls, one ram, seven yearling lambs, [all] without blemish.	11 And at the beginning of your months you will offer a burnt sacrifice before the LORD; two young bullocks, without mixture, one ram, lambs of the year seven, unblemished;
12 And three tenths [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed with the [olive] oil for the one ram,	12 and three tenths of flour mingled with oil for the mincha for one bullock; two tenths of flour with olive oil for the mincha of the one ram;
13 And one tenth [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai.	13 and one tenth of flour with olive oil for the mincha for each lamb of the burnt offering, an oblation to be received with favour before the LORD.
14 Their libations [will be], one half of a hin for (a) bull, one third of a hin for the ram, and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months of the year.	14 And for their libation to be offered with them, the half of a hin for a bullock, the third of a hin for the ram, and the fourth of a hin for a lamb, of the wine of grapes. This burnt sacrifice will be offered at the beginning of every month in the time of the removal of the beginning of every month in the year;
15 And [You will also bring] one he-goat for a sin offering to Adonai, in addition to the constant (daily) burnt-offering it will be done, and its libation.	15 and one kid of the goats, for a sin offering before the LORD at the disappearing (failure) of the moon, with the perpetual burnt sacrifice shalt thou perform with its libation.
16 In the first month--- on the fourteenth day of the month [bring a] Pesach [offering] to Adonai.	16 And in the month of Nisan, on the fourteenth day of the month, is the sacrifice of the Pascha before the LORD.
17 The fifteenth day of that month is a festival, matzot will be eaten for seven days.	17 On the fifteenth day of this month is a festival; seven days will unleavened be eaten.
18 The first day will be a sacred holiday, when you must not do any work of consequence.	18 On the first day of the festival a holy convocation; no servile work will you do;
19 You will bring a burnt fire-offering to Adonai [consisting of] two young bulls, one ram, and seven yearling sheep. They will [all] be without blemish.	19 but offer an oblation of a burnt sacrifice before the LORD, two young bullocks, one ram, and seven lambs of the year, unblemished, will you have.
20 Their meal-offering shall be fine flour mixed with [olive] oil, three tenths [of an ephah] for each bull, two tenths [of an ephah] for the ram,	20 And their minchas of wheat flour, mingled with olive oil, three tenths for each bullock, two tenths for the ram,
21 and one tenth [of an ephah] for each of the seven sheep.	21 and for a single lamb a tenth, so for the seven;
22 [You should also bring] one he-goat as a sin-offering, to make atonement for you,	22 and one kid of the goats, to make an atonement for you:
23 in addition to the morning burnt-offering which is offered as a constant (daily) burnt-offering, you will make these.	23 beside the burnt sacrifice of the morning, the perpetual burnt sacrifice, you will make these offerings.
24 Like these, you will make daily for seven days, food as a fire-offering of a pleasing aroma to Adonai, (it will be offered) in addition to the constant (daily) burnt-offering and its libation.	24 According to these oblations of the first day you will do daily through the seven days of the festival. It is the bread of the oblation which is received with favour before the LORD; it will be made beside the perpetual burnt offering, with its libation.
25 The seventh day will be a sacred holiday to you, when you will not do any work of consequence.	25 And on the seventh day you will have a holy convocation; no servile work will you do.

Rashi’s Commentary for: Bamidbar (Numbers) 27:15 – 28:25

Rashi: 15 Moses spoke to the Lord… This [verse comes] to let us know the virtues of the righteous, for when they are about to depart from the world, they disregard their own needs and occupy themselves with the needs of the community. - [Sifrei Pinchas 23]

saying He said to Him, “Answer me whether You are appointing a leader for them or not.” - [Sifrei Pinchas 23]

Rashi: 16 Let the Lord... appoint When Moses heard that the Omnipresent told him to give Zelophehad’s inheritance to his daughters, he said, “It is time to ask for my own needs—that my son should inherit my high position.” The Holy One, blessed is He, said to him, That is not My intention, for Joshua deserves to be rewarded for his service, for he “would not depart from the tent” (Exod. 33:11). This is what Solomon meant when he said, “He who guards the fig tree eats its fruit” (Prov. 27:18). - [Mid. Tanchuma Pinchas 11]

God of the spirits Why is this said? He said to Him, "Master of the universe, the character of each person is revealed to you, and no two are alike. Appoint over them a leader who will tolerate each person according to his individual character."- [Mid. Tanchuma Pinchas 10]

Ibn Ezra: 16 The God of the spirits – He knows the spirits and He knows which spirit is fit (to lead a congregation).

Ibn Ezra: 16 [Set] – The word YIF’QOD (set) is related to the word PAKID (official), thus YIFQOD means: “Let Him appoint a leader.

Rashi: 17 who will go forth before them Not like the kings of the [gentile] nations, who sit at home and send their armies to war, but as I did, for I fought against Sihon and Og, as it says, “Do not fear him” (21:34), and as Joshua did, as it says, “Joshua went to him and said to him, Are you for us [or for our enemies]?” (Josh. 5:13). Similarly, concerning David it says, “For he went forth and came in before them” (I Sam. 18:16)—he went out [to battle] at their head and came in before them. - [Sifrei Pinchas 23]

who will lead them out through his merits. - [Sifrei Pinchas 23]

and bring them in through his merits. - [Sifrei Pinchas 23] Another interpretation: “Who will bring them in” [means] that You should not do to him as You did to me, for I may not bring them into the Land. - [Num. Rabbah 21:15]

Rashi: 18 Take for yourself Encourage him verbally, [and say,] “Fortunate are you that you have merited to lead the children of the Omnipresent!” - [Sifrei Pinchas 23 on verse 22]

for yourself Someone verified by you, someone you know. - [Sifrei Pinchas 23]

a man of spirit As you requested; someone able to deal with the character of each one. - [Sifrei Pinchas 23]

and you shall lay your hand upon him Provide him with an announcer so that he can expound [halachic discourses] during your lifetime, so they should not say about him that he dared not raise his head in the days of Moses. - [Sifrei Pinchas 23]

Ibn Ezra: 18 In whom is spirit – Now all living persons have spirit in them (why then does Scripture say “a man in whom is spirit”?). Its meaning can only be similar to that of “be you strong therefore, and show yourself a man” (1 Kings 2:3). Solomon was a man. What point was there in telling him to “show yourself a man”? Thus, “show yourself a man” means “show yourself to be a man of uncommon valor.”

Rashi: 19 and you shall command him Concerning Israel; be aware that they are troublesome and obstinate. [You accept office] on condition that you take upon yourself [all this]. - [See Sifrei Beha’alothecha 42]

Rashi: 20 You shall bestow some of your majesty upon him This refers to the radiance of the skin of his face (see Exod. 34:29).

some of your majesty But not all of your majesty. Thus, we learn that the face of Moses was [radiant] like the sun, whereas the face of Joshua was like the moon. - [Sifrei Pinchas 23, b.b. 75a]

so that all the congregation of the children of Israel will take heed [meaning] that they will behave toward him with reverence and awe, just as they behaved toward you.

Rashi: 21 He shall stand before Eleazar the priest Here is [the response to] the request that you made [that your children should inherit you]; this honor shall not depart from your father’s house, for even Joshua will have need for Eleazar. - [Mid. Tanchuma Pinchas 11]

and seek [counsel from] him when he finds it necessary to go to war. - [Sanh. 16a]

By his word Eleazar’s [word].

and the entire congregation The Sanhedrin. - [Yoma 73b, Sanh. 16a] 22

and he took Joshua He took him [by encouraging him] with words, and informed him of the reward in store for the leaders of Israel in the World to Come. - [Sifrei Pinchas 23]

Rashi: 23 He laid his hands generously; over and above what he had been commanded. For the Holy One, blessed is He, said to him, “and you shall lay your hand upon him” (verse 18), but he did it with both his hands. He fashioned him like a full and overflowing vessel, filling him with wisdom in abundance. - [Sifrei Pinchas 23, Sanh. 105b]

in accordance with what the Lord had spoken to Moses [That is,] also with respect to the majesty; He bestowed some of his majesty [radiance] upon him.

Rashi: 2 Command the children of Israel What is stated above? “Let the Lord…appoint” (27:16). The Holy One, blessed is He, said to him, “Before you command me regarding My children, command My children regarding Me.” This is analogous to a princess who was about to depart from the world and was instructing her husband about her children, [and he replied, “Before you instruct me about them, instruct them about me,”] as it is stated in Sifrei Pinchas 24.

My offering This refers to the blood. - [Sifrei Pinchas 25]

My food This refers to the sacrificial parts, as it says, “the priest shall burn them [the fat-portions] on the altar; it is the food of the fire-offerings” (Lev. 3:16). - [Sifrei Pinchas 25]

My fire-offerings which are put on the fires of My altar.

you shall take care The Kohanim, Levites, and Israelites shall stand over them [to watch them]; hence they instituted the ma’amodoth [representatives of the people who were present at the sacrificial services]. - [Sifrei Pinchas 26, Taanith 26a]

at its appointed time Each day is the appointed time prescribed for the continual offerings. - [see Sifrei Pinchas 26]

Rashi: 3 And you shall say to them This is an admonition to the [rabbinical] court. - [Sifrei Pinchas 27]

two...each day Heb. שְׁנַיִם לְיוֹם . [To be understood] according to its simple meaning [that two sacrifices were to be offered up every day]. Primarily, however, it comes to teach that they should be slaughtered opposite the sun [also known as יוֹם ]; the continual sacrifice of the morning to the west, and the one of the afternoon to the east of the rings [set in the floor of the Temple courtyard]. - [Yoma 62b]

Rashi: 4 the one lamb Even though this is already stated in the portion of Ve’attah Tetzaveh; “This is what you shall offer [upon the altar...The one lamb you shall offer up in the morning]” (Exod. 29:38, 39), that was an instruction for the days of the investitures [of the kohanim], whereas here He commanded it for all generations.

Rashi: 5 fine flour for a meal-offering The meal-offering of the libations [which accompanied the sacrifice].

Rashi: 6 offered up at Mount Sinai Like those offered up during the days of the investitures (Exod. 29:38-43). Another interpretation: “offered up at Mount Sinai”: the continual burnt offering is compared to the continual offering of Mount Sinai, the one offered before the giving of the Torah, about which it is written, “he put it [the blood] into the basins” (Exod. 24:6). This teaches us that it [the continual burnt offering] requires a vessel [for its blood].- [Torath Kohanim, Tzav 18:8]

Rashi: 7 Its libation of wine.

on the holy They shall be poured on the altar.

a libation of strong wine Intoxicating wine, [this comes] to exclude wine straight from the winepress [which has not fermented]. - [B.B. 97a]

Rashi: 8 a spirit of satisfaction It is gratifying for Me that I spoke, and My will was carried out. - [Zev. 46b, Sifrei Pinchas 38]

Rashi: 10 The burnt offering of each Sabbath on its Sabbath But not the burnt offering of this Sabbath on another Sabbath. For if they did not offer one up on this Sabbath, I might think that two should be offered up on the following Sabbath. Scripture therefore says, “on its Sabbath” to instruct us that if its day passes, its offering is canceled. -[Sifrei Pinchas 40]

in addition to the continual burnt offering This refers to the additional [musaf] offerings, besides those two lambs of the continual burnt offering. And it teaches us that they [the additional sacrifices] may be offered only between the two continual offerings. Similarly, in the case of all the additional offerings it says, “In addition to the continual burnt offering” for this teaching. - [Sifrei Pinchas 40]

Ibn Ezra: 11 And in your New Moons – Rabbi Moses Ha-Kohen the Spanioard, who rests in paradise, says that U’Ve’Roshe Chod’shekhem (literally: “and in the first of your months”) refers to the New Moon of Nisan, for Scripture clearly states: “it will be the first month of the year to you” (Exodus 12:2). [Hence, “the first of your months” refers to the first month of the year, i.e. the New Moon of the month of Nisan.] Scripture then goes on to say, “This is the burnt offering of every New Moon” (v.14), that is, they will offer this burnt offering (the same burnt offering that was offered on the New Moon of the month of Nisan) on every New Moon. The Torah therefore adds, “throughout the months of the year” (i.e. a similar burnt offering as for the New Moon of Nisan will be offered on the New Moons throughout the year). Rabbi Moses’ interpretation is correct. He is right even though the final yod in U’Ve’Roshe Chod’shekhem (an in your New Moons) argues against this interpretation (i.e. Roshe is a plural. Hence Roshe Chod’shekhem seems to mean “the many first days of the month.” If the reference was to the New Moon of Nisan, then Scripture should have read U’Ve’Rosh Chod’shekhem – “and on the first day of your months.”) However, the fact that we find “Hineh Chodesh Machar” (Behold, tomorrow is the New Moon) - 1 Sam. 20:5 - and not “Hineh Rosh Chodesh Machar,” shows that what he says is correct. The Book of Samuel refers to the New Moon as Chodesh. This implies that an ordinary New Moon is called Chodesh, and the New Moon of Nisan Rosh Chodesh. Otherwise Samuel would have referred to the New Moon by the phrase Rosh Chodesh.

Rashi: 12 Three tenths As is the case with the libations brought with a bull, for thus they are fixed in the portion dealing with libations [see 15:9].

Rashi: 14 This is the burnt offering of each new month in its month However, once the day passes, its offering is canceled, and there is no way to make it up. - [Sifrei Pinchas 43]

Rashi: 15 And one young male goat... All the additional-offering goats were brought to atone for defiling the Sanctuary and it holy sacrifices, as is outlined in the Tractate of Shevuoth (9a). The young male goat [brought] on the first day of the month differs insofar as with regard to it Scripture says, “to the Lord.” This teaches you that it atones for a case where there is no awareness [of the person’s uncleanness] either before [entering the Temple or eating sacrificial food] or after [the sin has been committed]. The only One aware of the sin is the Holy One, blessed is He. We derive [the law of] the other young male goats from this one. In the Aggadah, it is expounded thus: The Holy One, blessed is He, said, “Bring atonement for Me because I diminished [the size of] the moon.” - [Shev. 9a]

it shall be offered up in addition to the continual burnt offering This entire offering [not just the young male goat]. and its libation [The phrase] “and its libation” does not refer to the young male goat because sin-offerings have no libations.

Ibn Ezra: 16 On the fourteenth day of the month – Scripture does not mention “at dusk” (as it does in Exodus 12:6). This verse is also a support for those who transmit tradition (according to the Rabbis the Paschal Lamb could be offered after midday, at the moment the sun moves to the West), even though their words need no support.

Rashi: 18 You shall refrain from all manner of mundane work Even essential work, such as the prevention of loss, which is permitted on the intermediate days of the festival, is forbidden on the festival itself. - [Torath Kohanim Emor 187, see Rashi on Lev. 23:8]

Rashi: 19 bulls Corresponding to Abraham, about whom it says, “And to the cattle did Abraham run,” [to feed the three angels who visited him] (Gen. 18:7).

ram Symbolizing the ram [sacrificed instead] of Isaac (see Gen. 22:13).

lambs Corresponding to Jacob, of whom it says, “Jacob separated the lambs” (Gen. 30:40). I saw this in the commentary of R. Moshe Hadarshan [the preacher]. - [Mid. Aggadah, Midrash Tadshey ch. 10]

Ibn Ezra: 22 And one he-goat for a sin-offering – Use’ir Chatat Echad (“and he-goat for a sin-offering”) is the same as Use’ir izim Echad LeChatat (this is the phrase normally used for a he-goat offering – cf. vv.15 and 30 in our chapter). Our verse is abridged – i.e. “Se’ir” is short for “Se’ir Izim.”

Observe, Scripture does not mention the Sabbath burnt-offering which is to be brought during the seven days of Passover. It similarly omits from the Passover offerings the burnt-offering which accompanied the waved sheaf on the second day of Passover (cf. Lev. 23:9-14).

We need tradition (as to when the Sabbath offering is to be brought on a Sabbath during the week of Passover). For the verse (v.10) tells us that the burnt offering of every Sabbath will follow the daily burnt offering. The question arises, when is the Sabbath offering to be offered on a Sabbath which falls during the week of Passover? Is it to be before or after the additional Passover offerings? According to tradition, the Sabbath offering came before the Passover offerings.

Rashi: 24 Like these, you shall offer up daily They should not be decreased progressively, as is the case of the bulls of the [Sukkoth] festival. - [Sifrei Pinchas 48]

Pesiqta deRab Kahana – Pisqa Six – (Numbers 28:1ff.)

[The Lord spoke to Moses and said, Give this command to the Israelites:] See that you present My offerings, the food [for the food-offering of soothing odor, to Me at the appointed time. Tell them: This is the food-offering which you will present to the Lord: the regular daily whole-offering of two yearling rams without blemish. One you will sacrifice in the morning and the second between dusk and dark. (Num. 28:1-4)

VI: I - If I were hungry, I would not tell you, for the world and all that is in it are Mine. [Will I eat the flesh of your bulls or drink the blood of he- goats? Offer to God the sacrifice of thanksgiving and pay your vows to the Most High. If you call upon me in time of trouble, I will come to your rescue and you will honor Me] (Ps. 50:12-15):

Said R. Simon, “There are thirteen traits of a merciful character that are stated in writing concerning the Holy One, blessed be He. That is in line with this verse of Scripture: The Lord passed by before him and proclaimed, The Lord, the Lord, God, merciful and gracious, long-suffering and abundant in goodness and truth; keeping mercy unto the thousandth generation, forgiving iniquity, transgression, and sin, who will be no means clear (Ex. 34:6-7). Now is there a merciful person who would hand over his food to a cruel person [who would have to slaughter a beast so as to feed him]? One has to conclude: If I were hungry, I would not tell you.”

2. Said R. Judah bar Simon, “Said the Holy One, blessed be He, There are ten beasts that are clean that I have handed over to you [as valid for eating], three that are subject to your dominion, and seven that are not subject to your dominion. Which are the ones that are subject to your dominion? The ox, sheep, and he-goat (Deut. 14:4). Which are the ones not subject to your dominion? The hart, gazelle, roebuck, wild goat, ibex, antelope, and mountain sheep (Deut. 14:5).

Now [in connection with the sacrificial cult] have I imposed on you the trouble of going hunting in hills and mountains to bring before me an offering of one of those that are not in your dominion? Have I not said to you only to bring what is in your dominion and what is nourished at your stall? Thus: If I were hungry, I would not tell you.

3. Said R. Isaac, It is written, (The Lord spoke to Moses and said, Give this command to the Israelites:] See that you present My offerings, the food for the food-offering of soothing odor, to me at the appointed time. [Tell them: This is the food-offering which you shall present to the Lord: the regular daily whole-offering of two yearling rams without blemish. One you shall sacrifice in the morning and the second between dusk and dark) (Num. 28:1-4).

Now is there any consideration of eating and drinking before Me? Should you wish to take the position that indeed there is a consideration of eating and drinking before Me, derive evidence to the contrary from My angels, derive evidence to the contrary from My ministers: ... who makes the winds Your messengers, and flames of fire Your servants (Ps. 104:4).

Whence then do they draw sustenance? From the splendor of the Presence of God. For it is written, In the light of the presence of the King they live (Prov. 16:15).

R. Haggai in the name of R. Isaac: “You have made heaven, the heaven of heavens ... the host ... and You keep them alive” (Neh. 9:6), meaning, you provide them with livelihood.

4. Said R. Simeon b. Laqish, It is written, This was the regular whole-offering made at Mount Sinai, a soothing odor, a food-offering to the Lord (Num. 28:6). [God says,] Now is there any consideration of eating and drinking before Me? Should you wish to take the position that indeed there is a consideration of eating and drinking before Me, derive evidence to the contrary from Moses, concerning whom it is written, And he was there with the Lord for forty days and forty nights. Bread he did not eat, and water he did not drink (Ex. 34:28).

Did he see me eating or drinking? Now that fact yields an argument a fortiori: now if Moses, who went forth as My agent, did not eat bread or drink water for forty days, is there going to be any consideration of eating and drinking before Me? Thus: If I were hungry, I would not tell you.

5. Said R. Hiyya bar Ba. “Things that I have created do not need [to derive sustenance] from things that I have created, am I going to require sustenance from things that I have created? Have you ever in your life heard someone say, ‘Give plenty of wine to this vine, for it produces a great deal of wine? Have you ever in your life heard someone say, ‘Give plenty of oil to this olive tree, for it produces a great deal of oil? Things that I have created do not need [to derive sustenance] from things that I have created, am I going to require sustenance from things that I have created? Thus: If I were hungry, I would not tell you.

6. Said R. Yannai, Under ordinary circumstances if someone passes though the flood of a river, is it possible for him to drink a mere two or three logs of water? [Surely not. He will have to drink much more to be satisfied.] “[God speaks:] ‘But as for Me, I have written that a mere single log of your wine will I drink, and from that I will derive full pleasure and satisfaction.”

R. Hiyya taught on Tannaite authority, The wine for the proper drink-offering will be a quarter of a hin for each ram; you are to pour out this strong drink in the holy place as an offering to the Lord (Num. 28:7). This statement bears the sense of drinking to full pleasure, satisfaction, and even inebriation.

7. Yose bar Menassia in the name of R. Simeon b. Laqish, When the libation was poured out, the stoppers [of the altar’s drains] had to be stopped up so that the wine overflowing the altar would make it appear that God could not swallow the wine fast enough]. Said R. Yose bar Bun, ‘The rule contained in the statement made by R. Simeon b. Laqish is essential to the proper conduct of the rite [and if the drains are not stopped up, the libation offering is invalid and must be repeated].

8. (God speaks:] “I assigned to you the provision of a single beast, and you could not carry out the order. [How then are you going to find the resources actually to feed me? It is beyond your capacity to do so.] And what is that? It is the Behemoth on a thousand hills (Ps. 50:10).

R. Yohanan. R. Simeon b. Laqish, and rabbis: R. Yohanan said, “It is a single beast, which crouches on a thousand hills, and the thousand hills produce fodder, which it eats. What verse of Scripture so indicates? Now behold Behemoth which I made ... Surely the mountains bring him forth food (Job 40:15).”

R. Simeon b. Laqish said, “It is a single beast, which crouches on a thousand hills, and the thousand hills produce all sorts of food for the meals of the righteous/generous in the coming age. What verse of Scripture so indicates? Flocks shall range over Sharon and the Vale of Achor be a pasture for cattle; they will belong to My people who seek Me (Is. 65:10).”

Rabbis said, “It is a single beast, which crouches on a thousand hills, and the thousand hills produce cattle, which it eats. And what text of Scripture makes that point? And all beasts of the field play there (Job 40:20).” But can cattle eat other cattle? Said R. Tanhuma, “Great are the works of our God (Ps. 111:2), how curious are the works of the Holy One, blessed be He.”

And whence does it drink? It was taught on Tannaite authority: R. Joshua b. Levi said, “Whatever the Jordan river collects in six months it swallows up in a single gulp. What verse of Scripture indicates it? If the river is in spate, he is not scared, he sprawls at his ease as the Jordan flows to his mouth (Job 40:23).”

Rabbis say, “Whatever the Jordan river collects in twelve months it swallows up in a single gulp. What verse of Scripture indicates it? He sprawls at his ease as the Jordan flows to his mouth (Job 40:23). And that suffices merely to wet his whistle. R. Huna in the name of R. Yose: “It is not even enough to wet his whistle.” Then whence does it drink? R. Simeon b. Yohai taught on Tannaite authority, “And a river flowed out of Eden (Gen. 2:10), and its name is Yubal, and from there it drinks, as it is said, That spreads out its roots by Yubal (Jer. 17:8).”

It was taught on Tannaite authority in the name of R. Meir, “But ask now the Behemoth (Job 12:7) — this is the Behemoth of the thousand hills (Ps. 50:10), and the fowl of the heaven will tell you (Job 12:7), that is the ziz-bird (Ps. 50:10), or speak to the earth that it tell you (Job 12:8) — this refers to the Garden of Eden. Or let the fish of the sea tell you (Job 12:8) — this refers to Leviathan. Who does not know among all these that the hand of the Lord has done this (Job 12:9).

9. “I gave you a single king, and you could not provide for him. [How then are you going to find the resources actually to feed me? It is beyond your capacity to do so.] And who was that? It was Solomon, son of David.” The bread required by Solomon in a single day was thirty hors of fine flower and sixty kors of meal (1 Kgs. 5:2).

Said R. Samuel bar R. Isaac, ‘These were kinds of snacks. But as to his regular meal, no person could provide it: Ten fat oxen (1 Kgs 5:3), fattened with fodder, and twenty oxen out of the pasture and a hundred sheep (1 Kgs 5:3), also out of the pasture; and harts, gazelles, roebucks, and fatted fowl (1 Kgs. 5:3).”

What are these fatted fowl? R. Berekhiah in the name of R. Judah said, “They were fowl raised in a vivarium.” And rabbis say, “It is a very large bird, of high quality, much praised, which would go up and be served on the table of Solomon every day.” Said R. Judah bar Zebida, “Solomon had a thousand wives, and every one of them made a meal of the same dimensions as this meal. Each thought that he might dine with her. “Thus: If I were hungry, I would not tell you.”

10. “One mere captive I handed over to you, and you could barely sustain him too. [How then are you going to find the resources actually to feed me? It is beyond your capacity to do so.]” And who was that? It was Nehemiah, the governor: Now that which was prepared for one day was one ox and six choice sheep, also fowls were prepared for me, and once in ten days store of all sorts of wine; yet for all this I demanded not the usual fare provided for the governor, because the service was heavy upon this people (Neh. 5:18).

What is the usual fare provided for the governor? Huna bar Yekko said, “It means gourmet food carefully cooked in vessels standing upon tripods.” Thus: If I were hungry, I would not tell you.

11. It has been taught on Tannaite authority: The incense Is brought only after the meal (M. Ber. 6:6). Now is it not the case that the sole enjoyment that the guests derive from the incense is the scent? Thus said the Holy One blessed be He, “My children, among all the offerings that you offer before Me, I derive pleasure from you only because of the scent: the food for the food-offering of soothing odor, to me at the appointed time.

VI:II - 1. A righteous/generous man eats his fill, [but the wicked/lawless go hungry] (Prov. 13:25): This refers to Eliezer, our father Abraham’s servant, as it is said, Please let me have a little water to drink from your pitcher (Gen. 24:17) — one sip. ... but the wicked/lawless go hungry: This refers to the wicked/lawless Esau, who said to our father, Jacob, Let me swallow some of that red pottage, for I am famished (Gen. 28:30).

2. (And Esau said to Jacob, Let me swallow some of that red pottage, for I am famished (Gen. 25:30):] Said R. Isaac bar Zeira, “That wicked/lawless man opened up his mouth like a camel. He said to him, ‘I’ll open up my mouth, and you just toss in the food.’ That is in line with what we have learned in the Mishnah: People may not stuff a camel or force food on it, but may toss food Into its mouth [M. Shab. 24:3].”

3. Another interpretation of the verse, A righteous/generous man eats his fill: This refers to Ruth the Moabite, in regard to whom it is written, She ate, was satisfied, and left food over (Ruth 2:14). Said R. Isaac, “You have two possibilities: either a blessing comes to rest through a righteous/generous man, or a blessing comes to rest through the womb of a righteous/generous woman. On the basis of the verse of Scripture, She ate, was satisfied, and left food over, one must conclude that a blessing comes to rest through the womb of a righteous/generous woman.” ...but the wicked go hungry: This refers to the nations of the world.

4. Said R. Meir, “Dosetai of Kokhba asked me, saying to me, “What is the meaning of the statement, ‘...but the wicked go hungry?’ “I said to him, ‘There was a gentile in our town, who made a banquet for all the elders of the town, and invited me along with them. He set before us everything that the Holy One, blessed be He, had created on the six days of creation, and his table lacked only soft-shelled nuts alone. What did he do? He took the tray from before us, which was worth six talents of silver, and broke it. I said to him, ‘On what account did you do this? [Why are you so angry?]’ He said to me, ‘My lord, you say that we own this world, and you own the world to come. If we don’t do the eating now, when are we going to eat [of every good thing that has ever been created]?’ I recited in his regard, ...but the wicked go hungry.”

5. Another interpretation of the verse, A righteous/generous man eats his fill, (but the wicked/lawless go hungry] (Prov. 13:25): This refers to Hezekiah, King of Judah. They say concerning Hezekiah, King of Judah, that [a mere] two bunches of vegetables and a litra of meat did they set before him every day. And the Israelites ridiculed him, saying, “Is this a king? And they rejoiced over Rena and Remaliah’s son (Is. 8:6). But Rezin, son of Remaliah, is really worthy of dominion.”

That is in line with this verse of Scripture: Because this people has refused the waters of Shiloah that run slowly and rejoice with Rezin and Remaliah’s son (Is. 8:6). What is the sense of slowly? Bar Qappara said, “We have made the circuit of the whole of Scripture and have not found a place that bears the name spelled by the letters translated slowly. But this refers to Hezekiah, King of Judah, who would purify the Israelites through a purification-bath containing the correct volume of water, forty seahs, the number signified by the letters that spell the word for slowly.” Said the Holy One, blessed be He, “You praise eating? Behold the Lord brings up the waters of the River, mighty and many, even the king of Assyria and all his glory, and he shall come up over all his channels and go over all his bands and devour you as would a glutton (Is. 8:7).”

6. but the wicked go hungry: this refers to Mesha. Mesha, king of Moab, was a noked (2 Kgs. 3:4). What is the sense of noked? It is a shepherd. He handed over to the king of Israel a hundred thousand fatted lambs and a hundred thousand wool-bearing rams (2 Kgs. 3:4). What is the meaning of wool-bearing rams? R. Abba bar Kahana said, “Unshorn.”

7. Another interpretation of the verse, A righteous/generous man eats his fill, [but the wicked/lawless go hungry] (Prov. 13:25): This refers to the kings of Israel and the kings of the House of David. but the wicked/lawless go hungry are the kings of the East: R. Yudan and R. Hunah: R. Yudan said, “A hundred sheep would be served to each one every day.” R. Hunah said, “A thousand sheep were served to each one every day.”

8. Another interpretation of the verse, A righteous/generous man eats his fill (Prov. 13:25): this refers to the Holy One, blessed be He. Thus said the Holy One blessed be He, “My children, among all the offerings that you offer before me, I derive pleasure from you only because of the scent: the food for the food-offering of soothing odor, to Me at the appointed time.”

VI:III - 1. You have commanded your precepts to be kept diligently (Ps. 119:4): Where did he give this commandment? In the book of Numbers. “In Numbers you did again ordain ... Where did God again ordain? In the Book of Numbers.”] What did he command? To be kept diligently (Ps. 119:4): The Lord spoke to Moses and said, Give this command to the Israelites: See that you present my offerings, the food for the food-offering of soothing odor, to me at the appointed time. That is the same passage that has already occurred [at Ex. 29:38-42] and now recurs, so why has it been stated a second time?

R. Yudan, R. Nehemiah, and rabbis: R. Yudan said, “Since the Israelites thought, ‘In the past there was the practice of making journeys, and there was the practice of offering daily whole-offerings. Now that the journeying is over, the daily whole-offerings also are over.’ Said the Holy One, blessed be He, to Moses, ‘Go, say to Israel that they should continue the practice of offering daily whole-offerings.”

R. Nehemiah said, “Since the Israelites were treating the daily whole offering lightly, said the Holy One, blessed be He, to Moses, ‘Go, tell Israel not to treat the daily whole-offerings lightly.” Rabbis said, “[The reason for the repetition is that] one statement serves for instruction, the other for actual practice.”

2. R. Aha in the name of R. Hanina: “It was so that the Israelites should not say, ‘In the past we offered sacrifices and so were engaged [in studying about] them, but now that we do not offer them any more, we also need not study about them any longer.’ Said the Holy One, blessed be He, to them, ‘Since you engage in studying about them, it is as if you have actually carried them out.”

3. R. Huna made two statements. R. Huna said, “All of the exiles will be gathered together only on account of the study of Mishnah-teachings. What verse of Scripture makes that point? Even when they recount [Mishnah-teachings] among the gentiles, then I will gather them together (Hos. 8:10).”

R. Huna made a second statement. R. Huna said, “From the rising of the sun even to the setting of the sun My name is great among the nations, and in every place offerings are presented to My name, even pure-offerings (Malachi 1:11). Now is it the case that a pure-offering is made in Babylonia? Said the Holy One, blessed be He, ‘Since you engage in the study of the matter, it is as if you offered it up.”

4. Samuel said, ‘And if they are ashamed of all that they have done, show them the form of the house and the fashion of it, the goings out and the comings in that pertain to it, and all its forms, and write it in their sight, that they may keep the whole form of it (Ez. 43:11). Now is there such a thing as the form of the house at this time? But said the Holy One, blessed be He, if you are engaged in the study of the matter, it is as if you were building it.”

5. Said R. Yose, “On what account do they begin instruction of children with the Torah of the Priests [the book of Leviticus]? Rather let them begin instruction them with the book of Genesis. But the Holy One, blessed be He, said, ‘Just as the offerings [described in the book of Leviticus] are pure, so children are pure. Let the pure come and engage in the study of matters that are pure.”

6. R. Abba bar Kahana and R. Hanin, both of them in the name of R. Azariah of Kefar Hitayya: “[The matter may be compared to the case of] a king who had two cooks. The first of the two made a meal for him, and he ate it and liked it. The second made a meal for him, and he ate it and liked it. Now we should not know which of the two he liked more, except that, since he ordered the second, telling him to make a meal like the one he had prepared, we know that it was the second meal that he liked more. So too Noah made an offering and it pleased God: And the Lord smelled the sweet savor (Gen. 8:21). And Israel made an offering to him, and it pleased the Holy One, blessed be He. But we do not know which of the two he preferred. On the basis of His orders to Israel, saying to them, See that you present my offerings, the food for the food-offering of soothing odor, to Me at the appointed time, we know that he preferred the offering of Israel [to that of Noah, hence the offering of Israel is preferable to the offering of the nations of the world].”

7. R. Abin made two statements. R. Abin said, “The matter may be compared to the case of a king who was reclining at his banquet, and they brought him the first dish, which he ate and found pleasing. They brought him the second, which he ate and found pleasing. He began to wipe the dish. I will offer you burnt-offerings which are to be wiped off (Ps. 66:15), like offerings that are to be wiped off I will offer you, like someone who wipes the plate clean.”

R. Abin made a second statement: “The matter may be compared to a king who was making a journey and came to the first stockade and ate and drank there. Then he came to the second stockade and ate and drank there and spent the night there. So it is here. Why does the Scripture repeat concerning the burnt-offering: This is the Torah of the burnt offering (Lev. 3:5), It is the burnt-offering (Lev. 6:2)? It is to teach that the whole of the burnt-offering is burned up on the fires [yielding no parts to the priests].”

VI:IV - 1. the regular daily whole-offering of two yearling rams without blemish: [Explaining the selection of the lambs,] the House of Shammai and the House of Hillel [offered opinions as follows:] The House of Shammai say, “Lambs are chosen because the letters that spell the word for lamb can also be read to mean that ‘they cover up the sins of Israel,’ as you read in Scripture: He will turn again and have compassion upon us, he will put our iniquities/lawlessness out of sight (Micah 7:19).” And the House of Hillel say, “Lambs are selected because the letters of the word lamb can yield the sound for the word, clean, for they clean up the sins of Israel. That is in line with this verse of Scripture: If your sins are like scarlet, they will be washed clean like wool (Is. 1:18).” Ben Azzai says, “...the regular daily whole-offering of two yearling rams without blemish are specified because they wash away the sins of Israel and turn them into an infant a year old.”

2. [...the regular daily whole-offering of] two [yearling rams without blemish. One you shall sacrifice in the morning and the second between dusk and dark]: Two a day on account of [the sins of] the day. Two a day to serve as intercessor for that day: They will be mine, says the Lord of hosts, on the day that I do this, even My own treasure, and I will spare them, as a man spares his son who serves him (Malachi 3:17). Two a day meaning that they should be slaughtered in correspondence to that day in particular. Two a day meaning that one should know in advance which has been designated to be slaughtered in the morning and which at dusk.

3. ...a daily whole-offering: Said R. Yudan in the name of R. Simon, “No one ever spent the night in Jerusalem while still bearing sin. How so? The daily whole-offering of the morning would effect atonement for the sins that had been committed overnight, and the daily whole-offering of dusk would effect atonement for the transgressions that had been committed by day. In consequence, no one ever spent the night in Jerusalem while still bearing sin. And what verse of Scripture makes that point? Righteousness/generosity will spend the night in it (Is. 1:21).”

4. R. Judah bar Simon in the name of R. Yohanan: “There were three statements that Moses heard from the mouth of the Almighty, on account of which he was astounded and recoiled. When he said to him, And they will make Me a sanctuary [and I shall dwell among them] (Ex. 25:8), said Moses before the Holy One, blessed be He, ‘Lord of the age, lo, the heavens and the heavens above the heavens cannot hold You, and yet You Yourself have said, And they will make Me a sanctuary (and I will dwell among them].’ Said to him the Holy One, blessed be He, ‘Moses, it is not the way you are thinking. But there will be twenty boards’ breadth at the north, twenty at the south, eight at the west, and I will descend and shrink My Presence among you below.’ That is in line with this verse of Scripture: And I will meet you there (Ex. 25:20).

When He said to him, My food which is presented to Me for offerings made by fire (you will observe to offer to Me] (Num. 28:2), said Moses before the Holy One, blessed be He, ‘Lord of the age, if I collect all of the wild beasts in the world, will they produce one offering [that would be adequate as a meal for you]? If I collect all the wood in the world, will it prove sufficient for one offering,’ as it is said, Lebanon is not enough for altar fire, nor the beasts thereof sufficient for burnt-offerings (Is. 40:16). Said to him the Holy One, blessed be He, “Moses, it is not the way you are thinking. But: You will say to them, This is the offering made by fire (the lambs of the first year without blemish, two day by day] (Num. 28:3), and not two at a time but one in the morning and one at dusk, as it is said, One lamb you will prepare in the morning, and the other you will prepare at dusk (Num. 28:4).’

And when He said to him, When you give the contribution to the Lord to make expiation for your lives (Ex. 30:15), said Moses before the Holy One, blessed be He, ‘Lord of the age, who can give redemption-money for his soul? One brother cannot redeem another (Ps. 49:8), for too costly is the redemption of men’s souls (Ps. 49:9). Said the Holy One, blessed be He, to Moses, ‘It is not the way you are thinking. But: This they will give — something like this [namely, the half-shekel coin] they shall give”

Ketubim: Tehillim (Psalms) 104

Rashi	Targum
1. My soul, bless the Lord. My God, You are very great, You are attired with majesty and beauty.	1. Bless, O my soul, the name of the LORD. O LORD my God, You are greatly exalted; You have put on praise and splendor.
2. [You] enwrap Yourself with light like a garment; [You] extend the heavens like a curtain.	2. Who wraps Himself in light like a sheet, who stretches out the heavens like a curtain.
3. Who roofs His upper chambers with water, Who makes clouds His chariot, which goes on the wings of the wind.	3. Who covers His chambers with water like a building with beams; who placed His chariot, as it were, upon swift clouds; who goes on the wings of an eagle.
4. He makes winds His messengers, burning fire His ministers.	4. Who made his messengers as swift as wind; his servants, as strong as burning fire.
5. He founded the earth on its foundations that it does not falter to eternity.	5. Who lays the foundation of the earth upon its base, so that it will not shake for ages upon ages.
6. You covered the deep as [with] a garment; the waters stand on the mountains.	6. You have covered over the abyss as with a garment; and the waters split on the mountains and endure.
7. From Your rebuke they fled; from the sound of Your thunder, they hastened away.	7. At Your rebuke, they will flee, flowing down; at the sound of Your shout, they will be frightened, pouring themselves out.
8. They ascended mountains, they descended into valleys to this place, which You had founded for them.	8. They will go up from the abyss to the mountains, and descend to the valleys, to this place that You founded for them.
9. You set a boundary that they should not cross, that they should not return to cover the earth.	9. You have placed a boundary for the waves of the sea that they will not cross, lest they return to cover the earth.
10. He sends the springs into the streams; they go between the mountains.	10. Who releases springs into rivers; they flow between the mountains.
11. They water every beast of the field; the wild donkeys quench their thirst.	11. They water all the wild animals; the asses will break their thirst.
12. Beside them the fowl of the heavens dwell; from between the branches, they let out their voices.	12. The birds of heaven will settle on them; they will give out a sound of singing from among the branches.
13. He waters the mountains from His upper chambers; from the fruit of Your works the earth is sated.	13. Who waters the mountains from his upper treasury; the earth will be satisfied with the fruit of your deeds.
14. He causes grass to sprout for the animals and vegetation for the work of man, to bring forth bread from the earth.	14. Who makes grass grow for beasts, and herbs for the cultivation of the son of man, that bread may come forth from the earth;
15. And wine, which cheers man's heart, to make the face shine from oil, and bread, which sustains man's heart.	15. And wine that gladdens the heart of the son of man, to make the face shine by oil; and bread will support the heart of the son of man.
16. The Lord's trees are sated, the cedars of Lebanon, which He planted.	16. The trees that the LORD created are satisfied, the cedars of Lebanon that He planted:
17. Where birds nest; as for the stork-the high junipers are its home.	17. Where the birds make nests; the stork's dwelling is in the cypresses.
18. The lofty mountains for the ibexes; the rocks a shelter for the hyraxes.	18. The high mountains are for the wild goats; the rocks are security for the conies.
19. He made the moon for the appointed seasons; the sun knows its setting.	19. He made the moon to calculate times by; the sun knows the time of his setting.
20. You make darkness, and it is night, in which every beast of the forest moves about.	20. You will make darkness and it will be night; in it all the beasts of the forest creep about.
21. The young lions roar for prey and to beg their food from God.	21. The offspring of lions roar to find food, and to seek their sustenance from God.
22. When the sun rises, they gather in and couch in their dens.	22. The sun will shine, they gather together; and they lay down in their dwelling place.
23. Man goes out to his work, to his labor until evening.	23. A son of man will go forth to his work and to his cultivation, until the sunset of evening.
24. How great are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions!	24. How many are Your works, O LORD! You have made all of them in wisdom; the earth is full of your possessions.
25. This sea-great and wide; there are creeping things and innumerable beasts, both small and large.	25. This sea is great and broad in extent; creeping things are there without number, both tiny creatures and large.
26. There the ships go; You formed this leviathan with which to sport.	26. There the ships go about, and this Leviathan You created for the sport of the righteous at the supper of His dwelling place.
27. They all look to You with hope, to give their food in its time.	27. All of them rely on You to give their food in its time.
28. You give them that they may gather; You open Your hand that they may be sated with goodness.	28. You will give it to them, and they gather it; You will open your hand, and they are satisfied with goodness.
29. You hide Your countenance, and they are frightened; You gather in their spirit, and they perish and return to their dust.	29. You will remove Your presence, they are dazed; You will gather their spirit and they expire and return to their dust.
30. You will send forth Your spirit, and they will be created, and You will renew the surface of the ground.	30. You will send out your holy spirit and they are created; and You will make new the surface of the earth.
31. The glory of the Lord will be forever; the Lord will rejoice with His works.	31. May the glory of the LORD be eternal; the LORD will rejoice in His works.
32. He Who looks at the earth and it quakes; He touches the mountains, and they emit smoke.	32. Who looks at the earth, and it shakes; He draws near to the mountains, and they emit smoke.
33. I shall sing to the Lord while I am alive; I shall sing praises to my God as long as I exist.	33. I will sing praise in the presence of the LORD during my life; I will make music to my God while I exist.
34. May my speech be pleasing to Him; I shall rejoice with the Lord.	34. May my talk be pleasing in his presence; I will rejoice in the word of the LORD.
35. Sinners will be destroyed from the earth and the wicked will be no more; my soul, bless the Lord. Hallelujah.	35. The sinners will be destroyed from the earth, and wicked exist no longer. Bless, O my soul, the name of the LORD. Hallelujah!

Rashi’s Commentary on Tehillim (Psalms) 104:1-35

1 Bless... O MY SOUL.

2 He wears light like a garment [i.e.], HE WEARS THE LIGHT of the sky as A GARMENT.

4 He makes winds His messengers: lit. He makes His messengers winds. He makes the wind His messengers.

6 You covered the deep as [with] a garment: This is similar to what is said elsewhere (Job 38:9): “When I made the cloud its raiment, etc.”

the deep: That is the sea.

the waters stand on the mountains: The waters of the ocean are higher than the whole world. They stand on the mountains, and so Scripture states (Amos 5:8, 9:6): “He who calls the water of the sea and pours it upon the face of the earth.” Pouring denotes only [pouring] from above downward.

7 They fled at Your blast [i.e.], when You said, “Let the water...be gathered” (Gen. 1:9), and it was

At that sound [that] they rushed away, and they gathered together

8 At the place, which You established for them.

9 You set for them״ bounds [i.e.], the sand, which surrounds their shore.

12 Beside them the fowl of the heavens dwell Beside the springs.

from between the branches Heb. עפאים , the branches of the trees, and so (Dan. 4:11): “its branches were (עפיה) beautiful.”

15 And wine which cheers man’s heart, that too He brings forth from the earth, and oil to cause the face to radiate.

and bread which sustains man’s heart.

16 The Lord’s trees in the Garden of Eden.

17 birds nest Israel will dwell there. יְקַנֵנוּ is an expression of a bird’s nest (קן צפור).

18 The lofty mountains He created for the ibexes.

shelter Every expression of מַחְסֶה is an expression of a shadow and a hiding place, where a person covers himself from flood and rain.

19 He made the moon for the appointed seasons To count with it the times and the festivals.

the sun knows its setting But the moon does not know its setting, because sometimes it comes through a long way and sometimes it comes through a short way.

20 You make darkness and it is night Every day You darken and block out the sun and it becomes night, when all the beasts of the forest move about.

22 When the sun rises they gather in into the secret places and hide there from the sons of men; then every man goes forth to his work.

24 Your possessions Heb. קנינך, the acquisition that you have acquired, like (Gen. 14:19): “Owner (קנה) of heaven and earth.” All is acquired by You.

25 and wide Heb. ורחב ידים. Wide of place, large in French, broad.

26 with which to sport three hours during the day. So did our Sages say in tractate Avodah Zarah (3b), and so it is written explicitly in the Book of Job (40:29): “Will you play with him like a bird?”

29 You gather in their spirit Heb. תסף, an expression of destruction, as (above 73:19): “They were completely consumed (ספו).”

30 You will send forth Your spirit with the resurrection of the dead.

32 He touches the mountains, and they emit smoke as is depicted of Sinai (Exod. 19:18): “And Mount Sinai was all in smoke.”

33 as long as I exist Heb. בעדי, like (Deut. 31:27): “When I am still (בעודני) alive.”

35 Sinners will be destroyed Heb. חטאים, sinners [rather than sins, but see Tal. Ber. 10a].

Meditation from the Psalms

Tehillim (Psalms) 104

By H. Em. Rabbi Dr. Hillel ben David

This psalm is a continuation of the preceding one and echoes its refrain, Bless HaShem, O my soul! Here, David recounts the wonders of the six days of Creation and describes the splendor of the primeval light, the heaven and earth, the grass, the fish of the sea, the beasts of the field, and, finally, the crowning glory of Creation - man himself.^[1]

The Midrash^[2] says: In the Torah, Moses related many events without elaboration. They remained obscure until David came and explained them, as he did here by expanding upon the theme of Creation and illuminating its mysteries.

Radak observes that every artist is motivated to produce works of art because he seeks personal acclaim and glory. However, when G-d fashioned the world, His sole concern was man’s welfare. Mere flesh and blood cannot grasp the profound motives of G-d, much less appreciate them. Only the soul can comprehend the altruism and selfless love of its Creator. Thus, the Psalmist calls upon his own spirit, Bless HaShem, O my soul! For none but the soul could compose this blessing.

This psalm is the שיר של יום, Song of the Day, for Rosh Chodesh, the first day of the new month. The Tur^[3] explains that the Psalmist alludes to the new month in verse 19, He made the moon for festivals.^[4] The Zohar^[5] says that the souls of the righteous people in Paradise recite this psalm every Rosh Chodesh.^[6]

The first Rosh Chodesh was Adam’s birthday. That first Rosh Chodesh was also Rosh Hashanah.^[7] Man’s relationship with Rosh Chodesh, therefore, has special meaning as Adam’s birthday and the birthday of the world. That first Rosh Chodesh was also the day when Adam and Chava sinned and crashed the world. That fateful Rosh Chodesh was also the day that Adam repented and was forgiven.

We know that Rosh Hashanah is a day of atonement for the sin of Adam, for it is the day which Adam sinned and was forgiven. Just as Rosh Hashanah is the first day of the solar cycle, so too Rosh Chodesh is the first day of the lunar cycle. On Rosh HaShana we do not bring the sacrifice of Rosh Chodesh. The Gemara, in Eruvin, explains that one Korban is sufficient for Rosh HaShana and for Rosh Chodesh. Rav Tzadok explains that both korbanot come to atone for the same sin, the sin of Adam HaRishon.^[8]

Rosh Chodesh has a special Maftir and a special Ashlamata (Haftarah) festival readings which are read, in addition to the normal Torah portion and Ashlamata, on Shabbat. These readings interrupt both the Annual and the Triennial / Septennial Torah cycles.

Rosh Chodesh literally means, “beginning renewal” and idiomatically means the “beginning of the month” or “new moon”.

The calculations for Rosh Chodesh were the fulfillment of prophecy and they represented great wisdom:

Debarim (Deuteronomy) 4:5-6 See, I have taught you decrees and laws as HaShem my God commanded me, so that you may follow them in the land you are entering to take possession of it. Observe them carefully, for this will show your wisdom and understanding to the nations, who will hear about all these decrees and say, “Surely this great nation is a wise and understanding people.”

“You shall guard, and you shall do...” Rabbi Shmuel bar Nachman said in the name of Rebbi Yonatan, from where do we know that it is a mitzva for each man to calculate the seasons and the months? It is written, “You shall guard, and you shall do, for it is evidence, in the eyes of the nations, of the wisdom and understanding that has been given to you.”

What is the wisdom and understanding that Israel possesses “in the eyes of the nations”? We must say that it refers to the calculation of the seasons and months. Concerning one who knows how to calculate and does not do so, the verse says:

Yeshayahu (Isaiah) 5:12 They did not contemplate HaShem’s deeds, and they have not paid attention to the work of His hands.

The difference between Israel and the nations of the world is that we use a lunar calendar, and they use a solar calendar. “The sun and the moon can be said to represent these two opposing viewpoints. The sun is constant and unchanging. Its fixed path symbolizes the nation’s belief that the world has always existed and that nothing new is ever introduced by a higher guiding Hand. The moon, on the other hand, is constantly changing. This symbolizes the faith of Israel, who see the whole of nature as something new and innovative, that is under constant supervision and that therefore has the potential for change.” It was later given to the women since they had not ever abandoned this faith in HaShem’s guidance by making the Golden Calf. “Rosh Chodesh is the day that emphasizes our separation from the nations. Jews believe in the world’s creation from nothing and in all the consequences of that belief. Our lives are therefore always being renewed in HaShem’s service and are constantly filled with vitality”.

The Torah seems to place Rosh Chodesh on a par with the other festivals. In Numbers chapter 28, the Musaf (additional) services for Rosh Chodesh are listed along with the other festivals. The order, in Numbers 28 and 29, is:

 Morning (Shacharit)

 Afternoon (Mincha)

 Shabbat

 Rosh Chodesh

 Pesach

 Hag ha-Matza the first day

 Hag ha-Matza the seventh day

 Hag ha-Bikkurim - Shavuot

 Yom Teruah

 Yom HaKippurim

 Succoth

The Rosh Chodesh sacrifices are identical in number and in kind with those of Pesach and Shavuot. In post Temple times, a Musaf service was established for Rosh Chodesh along with the other festivals. Rosh Chodesh was marked by many festive elements. There was a celebratory meal, and family gatherings were a natural for such occasions.^[9]

After the Beit Din had sanctified the new moon and uttered a blessing to HaShem, special additional (Musaf) offerings were presented to HaShem.

The traditional service includes a candle lit to burn for twenty-four hours. Some use a floating light because it resembles the moon floating in the sky. As on the Sabbath or festivals, two challot (special egg bread) are served; they are round or crescent shaped, preferably, thus invoking the shape of the moon. A new fruit will be sought for the menu for the sake of making a Shehecheyanu. The egg soup, traditionally served at the seder, is often included as a symbol of life immersed in liquid. A quiche of circular shape, or a nut loaf, are popular choices for the menu. During the meal, zemirot such as verses from the Hallel or special Rosh Chodesh songs are sung.

Over the course of later history, by association, the day was considered especially appropriate for housewarmings, dedications, wearing new clothes, and saying Shehecheyanu over new fruit. It was also called the day of good beginnings (Remember that all things go after the beginning as it is the most potent moment – we shall look at this concept a bit later.).

The joyous spirit of the day, in biblical times, is suggested by two references:

Bamidbar (Numbers) 10:10 Also at your times of rejoicing--your appointed feasts and New Moon festivals--you are to sound the trumpets over your burnt offerings and fellowship offerings, and they will be a memorial for you before your God. I am HaShem your God.”

Hosea 2:11 I will stop all her celebrations: her yearly festivals, her New Moons, her Sabbath days--all her appointed feasts.

HaShem does not specifically call Rosh Chodesh a rest day, but it is alluded to in:

Amos 8:4-7 Hear this, you who trample the needy and do away with the poor of the land Saying, “When will the New Moon be over that we may sell grain, and the Sabbath be ended that we may market wheat?”--skimping the measure, boosting the price, and cheating with dishonest scales, Buying the poor with silver and the needy for a pair of sandals, selling even the sweepings with the wheat. HaShem has sworn by the Pride of Jacob: “I will never forget anything they have done.

Rosh Chodesh was celebrated only eleven times a year. In Tishri, Yom Teruah coincides with Rosh Chodesh; to this day, the new moon of Tishri is not proclaimed in advance, in the synagogue; Yom Teruah rather than Rosh Chodesh is dominant liturgically.

The Torah does not list Rosh Chodesh with HaShem’s festivals in Leviticus chapter 23, nevertheless it is a festival as we shall see. Let’s note that Rosh Chodesh is specifically called a day of rejoicing in this passage from the Torah and is put on a par with Shabbat and the other festivals:

Bamidbar (Numbers) 10:1-10 HaShem said to Moses: “Make two trumpets of hammered silver and use them for calling the community together and for having the camps set out. When both are sounded, the whole community is to assemble before you at the entrance to the Tent of Meeting. If only one is sounded, the leaders--the heads of the clans of Israel--are to assemble before you. When a trumpet blast is sounded, the tribes camping on the east are to set out. At the sounding of a second blast, the camps on the south are to set out. The blast will be the signal for setting out. To gather the assembly, blow the trumpets, but not with the same signal. “The sons of Aaron, the priests, are to blow the trumpets. This is to be a lasting ordinance for you and the generations to come. When you go into battle in your own land against an enemy who is oppressing you, sound a blast on the trumpets. Then you will be remembered by HaShem your God and rescued from your enemies. Also, at your times of rejoicing--your appointed feasts and New Moon festivals--you are to sound the trumpets over your burnt offerings and fellowship offerings, and they will be a memorial for you before your God. I am HaShem your God.”

In the Nazarean Codicil, Rosh Chodesh is put on a par with Shabbat and the other festivals:

Colossians 2:16-17 Let no (PAGAN) man therefore judge you but the body of Messiah (i.e., the Jewish people) concerning (kosher) meat, or (kosher) drink, or in respect to (the celebration of) a (Biblical) holyday, or of the new moon, or of the Sabbath days: 17 For these (observance of the laws of kashrut and of Biblical festivals) are a shadow (prophecy) of things yet to come.

There are several other things which connect the festivals with Rosh Chodesh:

1. We rest on festivals; women rest on Rosh Chodesh.^[10] Some have a Minhag to reduce work on Rosh Chodesh.
2. We have a Musaf for festivals; we have a Musaf for Rosh Chodesh.
3. We have special additions (yaale v’yavo) to the Amidah for festivals; we have special additions (yaale v’yavo) to the Amidah for Rosh Chodesh.
4. We have special sacrifices on the festivals; we have special sacrifices on Rosh Chodesh^[11] (Two oxen, a ram, seven lambs and their respective libations of wine, flour, and oil^[12]).
5. We have special Torah and Ashlamata (from Parshat Pinchas) for festivals; we have a special Torah and Ashlamata for Rosh Chodesh (from Parshat Pinchas). These special readings interrupt the triennial Torah cycle.
6. We have additional aliyot^[13] on festivals; we have an additional aliya on Rosh Chodesh.
7. We say Hallel on Festivals; we say half Hallel on Rosh Chodesh^[14].
8. Fasting (mourning) is forbidden on the festivals; fasting (mourning) is forbidden on Rosh Chodesh^[15].
9. We eat special meals in honor of the festivals; we eat a special meal or food in honor of Rosh Chodesh^[16].
10. We wear special clothes for festivals; we wear special clothes for Rosh Chodesh.
11. Festivals are called Moedim; Rosh Chodesh is called Moed^[17].
12. We light candles for festivals; some Sephardim light a candle on Rosh Chodesh.
13. Sustenance for festivals is not fixed on Rosh HaShana; sustenance for Rosh Chodesh is not fixed on Rosh HaShana^[18].

As to the Minhag to recite Half Hallel on Rosh Chodesh, Rabbi J. B. Soloveitchik in his Yahrzeit Shiur on 4 Tevet, 5717, explained the statement in Arachin 10b, Rosh Chodesh, which is called Moed,^[19] should require the recitation of Hallel. There is no prohibition to work on this day” as follows: A festival such as Passover possesses sanctity because of:

a) Musaf the additional sacrifice offered in the Temple.

b) Prohibition of work.

c) Obligation to make the pilgrimage to Jerusalem.

d) Special mitzvot such as matza.

All festivals have one or more of these qualities. Rosh Chodesh, however, is distinguished only by Musaf and is thus a festival in the Temple only, where Hallel was recited as din (law) not Minhag. The Minhag to recite Hallel on Rosh Chodesh consists in extending the sanctity from the Temple to Jewish communities outside its precincts.

The day before Rosh Chodesh is also known as Yom HaKippurim Katan. This means that the day before Rosh Chodesh is a minor Yom HaKippurim. The devout will fast on the last day of the month and reflect upon his actions on the first day of the month.

The Talmud^[20] quotes an amazing comment of Rabbi Simeon ben Lakish that the he goat offered on Rosh Chodesh is called “a sin offering unto the Lord” because it is an atonement for HaShem Himself for having made the moon smaller than the sun. Arising out of this is the idea, expressed in the Rosh Chodesh liturgy, that Rosh Chodesh affords pardon for Israel’s sins. Additionally, during the Musaf prayer service of Rosh Chodesh, we call Rosh Chodesh a “time of atonement”. Thus, in atonement, we see another connection between the festivals and Rosh Chodesh.

The Shabbat before Rosh Chodesh is known as Shabbat Mevarchim, which means “the Sabbath of blessing”. We have an additional Ashlamata^[21] to prepare us for this special day. After the Torah reading in the Shabbat service, the prayer leader holds the Torah scroll, recites a blessing hoping for a good month, then announces the day of the upcoming week when the new month will begin and the name of the new month.

Shabbat Mevarchim is not observed during the month of Elul to announce the beginning of the month of Tishri, the month in which Rosh HaShana^[22] occurs.

Thus, we announce Rosh Chodesh ahead of time, but we do not announce for festivals. This would seem to give special significance to Rosh Chodesh.

Finally, when the Sanhedrin sanctified the new moon, it set the calendar date for the festivals of that month. The date of the festivals, therefore, depended on the new moon for their proper celebration. Rosh HaShana, which falls on Rosh Chodesh, is a festival which no one knows the day or hour it begins because it’s beginning depends on the sanctification of the new moon. We have a Midrash that makes this point: The angels ask HaShem, “When is Rosh HaShana?” “I do not know,” HaShem responds. “Let us all go down to the bet din and see what they have decreed.”

The First Mitzva

The first mitzva given to the congregation of Israel is:

Shemot (Exodus) 12:1-2 HaShem said to Moses and Aaron in Egypt, “This month is to be for you the first month, the first month of your year.”

This is the very first commandment given to the nation as a whole, an indication that the concept of Rosh Chodesh, or the New Moon, is very meaningful. Moreover, a thousand years later in Eretz Israel, during the period of Syrian-Greek persecution that culminated in the miracle of Chanukah, Rosh Chodesh was one of only three commandments whose observance the oppressors prohibited. The other two forbidden commandments were the Sabbath and circumcision; that Rosh Chodesh was on a plane with those central observances is sufficient indication of its great significance.

This can be understood on two levels. Only the court can proclaim Rosh Chodesh based on the testimony of witnesses who observed the re-appearance of the moon, and upon this proclamation, the Jewish calendar is based. Unless the new months can be proclaimed, there is no calendar, and without a calendar, there can be no festivals. Thus, if the Syrian Greeks had succeeded in eradicating the observance of Rosh Chodesh, they would have succeeded in eliminating large numbers of other mitzvot, as well.

Thus, we see that the first command, given to the congregation of Israel, was to:

1. Set up a calendar, based on the moon,

2. With Nisan as the first month.

Notice that this first command is given to Moses and Aaron as representing the highest authority in the nation. From this, it is derived that the authority for sanctifying the new moon and for establishing the order of the months lies with the highest authority in the nation, namely the Sanhedrin, as the Talmud relates:

Rosh HaShana 22a MISHNA. IF A FATHER AND A SON HAVE SEEN THE NEW MOON, THEY SHOULD BOTH GO [TO JERUSALEM], NOT THAT THEY CAN ACT AS JOINT WITNESSES^[23] BUT SO THAT IF ONE OF THEM IS DISQUALIFIED^[24] THE OTHER MAY JOIN WITH SOME OTHER WITNESS. R. SIMEON, HOWEVER, SAYS THAT A FATHER AND SON AND ALL RELATIVES ARE ELIGIBLE TO TESTIFY TO THE APPEARANCE OF THE NEW MOON. R. JOSE SAID: IT HAPPENED ONCE WITH TOBIAH THE PHYSICIAN THAT HE SAW THE NEW MOON IN JERUSALEM ALONG WITH HIS SON AND HIS EMANCIPATED SLAVE, AND THE PRIESTS ACCEPTED HIS EVIDENCE AND THAT OF HIS SON AND DISQUALIFIED HIS SLAVE, BUT WHEN THEY APPEARED BEFORE THE BETH DIN, THEY ACCEPTED HIS EVIDENCE AND THAT OF HIS SLAVE AND DISQUALIFIED HIS SON.

GEMARA. R. Levi said: What is the reason of R. Simeon? — Because it is written, and the Lord spoke unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months,^[25] which implies, ‘this testimony shall be valid [when given] by you’.^[26] And the Rabbis? — [It implies], this evidence shall be entrusted to you.^[27]

This authority is reiterated in:

Rosh HaShana 25a Our Rabbis taught: Once the heavens were covered with clouds and the likeness of the moon was seen on the twenty-ninth of the month. The public were minded to declare New Moon, and the Beth din wanted to sanctify it, but Rabban Gamaliel said to them: I have it on the authority of the house of my father’s father that the renewal of the moon takes place after not less than twenty-nine days and a half and two-thirds of an hour and seventy-three halakin.^[28] On that day the mother of Ben Zaza died, and Rabban Gamaliel made a great funeral oration over her, not because she had merited it, but so that the public should know that the Beth din had not sanctified the month.^[29]

‘HaShem said to Moses and to Aaron: “... this month shall be for you the beginning of months ...” And at the moment when Moses our teacher received this command, the Holy One, blessed be He, transmitted to him the precise rules for intercalating the New Moon. Thus, He made known to Moses the method for establishing the times and the seasons.’^[30]

Moses and Aaron were told by HaShem, in the oral law,^[31] that normally there should be two witnesses who actually see the new moon, in order to sanctify it on the thirtieth day. If no witnesses come on the thirtieth day, it is automatically sanctified on the thirty-first day.

Sanhedrin 10b THE INTERCALATION^[32] OF THE MONTH BY THREE. [The Tanna of the Mishna] mentions neither the ‘calculation’^[33] nor the ‘sanctification’^[34] , but the INTERCALATION of the month. [Why then the need of three for this?] Suppose it is not sanctified [on the thirtieth day] it will then be automatically intercalated! — Abaye therefore said: Read then, THE SANCTIFICATION OF THE MONTH. It is also taught to the same effect: The sanctification of the month and the intercalation of the year is to be determined by three. So, R. Meir holds. But, asked Raba, does not the Mishna say, the INTERCALATION? — Hence, said Raba, the Mishnah means that the sanctification made on INTERCALATION, that is on the intercalary day,^[35] is determined by three; but on the day after it there is to be no sanctification. And this represents the opinion of R. Eliezer b. Zadok, as it has been taught: R. Eliezer b. Zadok says: If the new moon has not been visible in time, there is no need for the Sanctification next day, as it has already been sanctified in Heaven.^[36]

Many assume that the witnesses were necessary because the Sanhedrin lacked the ability to calculate the time of the new moon. This is not born out by the facts. Consider: Why would the witnesses look on the thirtieth day, except they knew that that was the first time it might be visible. Also, we should note that the last Sanhedrin calculated the new moons so accurately that they were able to sanctify every new moon for nearly two thousand years!

Welcoming the Shechinah^[37]

Since Kiddush Lavanah is considered to be an act of greeting the Shechinah, its blessing is distinguished from other blessings in the requirement that it be recited while standing, at a time of joy, while dressed in fine clothing, and in public, as if one were going out to greet a King.

The blessing for the new moon is generally recited on Motzei Shabbat, before the tenth day of the month, or on the first day that the new moon is visible, in fulfillment of the principle that the diligent fulfill mitzvot at the first possible opportunity. During the winter, it is not advisable to wait for Motzei Shabbat for fear of clouds.

In the month of Sivan, Kiddush Lavanah is recited on Motzei Shabbat so as to combine the blessing with the joy of the festival.

Even if one recites the blessing during the week, rather than on Motzei Shabbat, it is appropriate that he wear fine clothing in honor of this mitzva and that he purifies his spirit and his heart before the act of welcoming the Shechinah.

During the month of Av, because of the spirit of mourning that prevails, Kiddush Lavanah is not said before the ninth of the month. The custom is to recite it after the end of the fast on the ninth of Av, but to eat something first. Similarly, because of our preoccupation with the anguish of our sins before they are forgiven, during Tishri, Kiddush Lavanah is not recited before Yom HaKippurim. Rather, we wait until the end of the fast and recite Kiddush Lavanah when we leave the synagogue and prior to eating. Among Sephardic communities, the custom is to recite Kiddush Lavanah before Yom HaKippurim so that one may have an additional source of merit prior to his judgment.

In accord with the view of the Vilna Gaon, it is customary in many Jerusalem synagogues not to wait for after Tisha B’Ab or after Yom HaKippurim before reciting Kiddush Lavanah but to abide by the principle that the diligent fulfill mitzvot at the earliest opportunity.

Those who are especially careful in fulfilling the mitzvot make every effort to recite Kiddush Lavanah with a minyan, in fulfillment of the verse:

Mishle (Proverbs) 14:28 The King’s glory is in the multitudes.

When reciting Kiddush Lavanah, one should not stand under a roof; nor should it be said while one is looking through a window or an open door. Rather one should go outside, as one would do were he greeting a king. However, if one finds it difficult to leave his home, the blessing may be recited inside, provided that the door or window through which he can see the moon is open and that there is nothing intervening between his eyes and the moon. If the glass of the window is clean and he can see through it clearly, one may recite the blessing without opening the window if he cannot open it because of the cold, etc.

Kiddush Lavanah is not recited before three full days and nights have passed from the time of the Molad, the appearance of the new moon. Some authorities say, until seven full days and nights have passed. It may be recited until one half of the moon has passed, i.e., until the point that is halfway between the Molad of that month and the Molad of the coming month, since up to then the moon is in the process of renewal and achieving fullness. After half of the month has passed, the moon begins to diminish, and Kiddush Lavanah may not be said.

Although Kiddush Lavanah is not recited on Shabbat, i.e., Friday night, or on festival nights, if it will be impossible to recite it on the next night, e.g., if Shabbat or the festival is the last night of the month on which one can recite it, it may be said.

Women do not recite Kiddush Lavanah.

When reciting the blessing, one should first look up at the moon so as to see it at the time of the blessing but should not look at it while reciting the entire service, for we pray not to the moon but to the He Who created it. When reciting the blessing, one should stand in a manner befitting the service.

Among some communities, it is customary to sing and dance after Kiddush Lavanah.

Rosh Chodesh is a monthly festival, as is of course witnessed in the cycle of the moon. Renewal can be seen as starting over after a series of failings. Renewal can also be seen as a beginning at a new stage after the completion of a prior stage. In the psalm of Rosh Chodesh, Tehillim 104, we find a description of the functioning of the world. Every piece of creation has been set in its place. The water, land, and trees have all been set firmly. Animal life has been set into motion. Man, again functions in his created role. This can be viewed as a renewal of creation as it was meant to be when the first Shabbat settled upon the earth. Hence it is renewal: we find that it refers not merely to the original creation, but to a future creation when sins will be wiped off the earth, and evil doers will be no more. This “back to the future” experience is the goal of Rosh Chodesh. This is a renewed world, a messianic view of the already existing world.

“Originally, the New Moon was not fixed by astronomical calculations, but was solemnly proclaimed after witnesses had testified to the reappearance of the crescent of the moon. On the 30th of each month, the members of the High Court assembled in a courtyard in Jerusalem, named Beit Ya’azek, where they waited to receive the testimony of two reliable witnesses; they then sanctified the New Moon. If the moon’s crescent was not seen on the 30th day, the New Moon was automatically celebrated on the 31st day.”^[38]

Entertaining the witnesses and taking their testimony, as well as the actual sanctification of the New Moon, all had to take place during daylight hours as this is a Mishpat.

In addition to the witnesses, the Molad for the new moon is also calculated by the Beit Din (Court) that has had their ordination conferred on them in a direct line from Moses. The Beit Din is the only body that is authorized by halacha to sanctify the new moon. Rabbi Samson Rafael Hirsch elaborates for us:

“But that it is not at all the planetary occurrence in the sky that fixes the beginning of the month, so that all that would be necessary would be for the law-officers to take note of such occurrence, is clearly evident from laws that refer to the case where on the 30^th, while yet daytime, the new moon is visible and has been seen by the judges, the court, and by all Israel; or of the case where the thorough examination of the witnesses who come and testify that they have seen it, has been satisfactorily completed by day, but in either of these cases, if night has fallen before the judges have pronounced “it is consecrated”, then the 30^th is not the first of the month, in spite of the fact that the new moon has actually been seen by everybody, or alternatively has been vouched for, and completely confirmed and established, the new moon only starts on the 31^st. This is striking evidence that it is not the actual condition up above, but the consecrating declaration of the representatives of Israel that is the decisive factor on which the beginning of the month depends. This, the fact that the nation itself fixes the date of the beginning of the months is what the command refers to...”

“... It is not to be the conjunction of the moon with the sun; not the moon receiving the rays of illumination afresh, that is to induce the beginning of our months, it is not that, to which our celebration of the New Moon is to be dedicated. But each time the moon finds the sun again, each time it receives its rays of light afresh, HaShem wants His people to find Him again and to be illuminated with fresh rays of His light, wherever and however, in running their course, they have had to pass through periods of darkness and obscurity. The moon finding itself again in conjunction with the sun is only a model for our finding ourselves again with HaShem, the rejuvenation of the moon a picture of and an incentive to, our own rejuvenation. Moed is literally conjunction.”^[39]

Tehillim (Psalms) 104:19 Who appointedst^[40] the moon for seasons; the sun knowest his going down.

Special Ketubim for Rosh Chodesh – Mishle (Proverbs) 7:1-27

JPS	Targum
1 ¶ My son, keep my words, and lay up my commandments with you.	I. My son, keep my words and hide my commands with you;
2 Keep my commandments and live, and my teaching as the apple of your eye.	2. keep my commands and live, and my laws like the pupil of the eye;
3 Bind them upon your fingers, write them upon the table of thy heart.	3. hind them on your fingers, write them on the tablets of your heart.
4 Say unto wisdom: ‘You are my sister’, and call understanding your kinswoman;	4. Say to wisdom, “You are my sister”, and call intelligence “friend”,
5 That they may keep you from the strange woman, from the alien woman that makes smooth her words.	5. that it may keep youJ from the alien woman and from the foreigner whose words are smooth’.
6 ¶ For at the window of my house I looked forth through my lattice;	6. For from the small window of my house 1 looked and from the parapet of the dwelling,
7 And I beheld among the thoughtless ones, I discerned among the youths, a young man void of understanding,	7. and I saw fools and I looked at youngsters and wax amazed at one who lacks sense,
8 Passing through the street near her corner, and he went the way to her house;	8. passing in the street opposite her corner, walking on the path of her house,
9 In the twilight, in the evening of the day, in the blackness of night and the darkness.	9. in the evening, at the evening of the day, in the darkness of night and in the gloom.
10 And, behold, there met him a woman with the attire of a harlot, and wily of heart.	10. And behold a woman (comes) to meet him in the apparel' of a prostitute who bewilders the heart of young men.
11 She is riotous and rebellious, her feet abide not in her house;	11. She is rebellious and foot-loose; her feet do not stay in the house;
12 Now she is in the streets, now in the broad places, and lies in wait at every corner.	12. now in the streets, now in the open places and opposite every suitable corner she lies in wait,
13 So she caught him, and kissed him, and with an impudent face she said unto him:	13. and she seizes; him and kisses him and makes impudent her face and says to him:
14 ‘Sacrifices of peace-offerings were due from me; this day have I paid my vows.	14. “Sacrifices of offerings were (a duty) upon me; today I have paid my vows.
15 Therefore came I forth to meet you, to seek your face, and I have found you.	15. Therefore 1 have come out to meet you, since I was looking Jar company and said: "I will lead you (astray)".
16 I have decked my couch with coverlets, with striped cloths of the yarn of Egypt.	16. With coverings I have spread my bed and with fine coverings from Egypt I have covered it.
17 I have perfumed my bed with myrrh, aloes, and cinnamon.	17. I have sprinkled on my bed myrrh, saffron and cinnamon.
18 Come, let us take our fill of love until the morning; let us solace ourselves with loves.	18. Come, let us enjoy love till morning and let us be engaged with each other in pleasures.
19 For my husband is not at home, he is gone a long journey;	19. for (my) husband is not at home; he has gone on a long journey.
20 He has taken the bag of money with him; he will come home at the appointed day (new moon).’	20. A bag of money he took with him and on the appointed day he is coming home.
21 With her much fair speech she causes him to yield, with the blandishment of her lips she entices him away.	21. And she seduces him with the abundance of her words and with the smoothness of her lips she persuades him.
22 He goes after her straightway, as an ox that goes to the slaughter, or as one in fetters to the correction of the fool;	22 And he goes after her suddenly, like a bull which goes to slaughter or like a dog to the chain,
23 Till an arrow strike through his liver; as a bird hastens to the snare—and knows not that it is at the cost of his life.	23. or like a stag into whose inwards an arrow flies, and he hastens like a sparrow to the trap and does not know that he is going to his own death.
24 ¶ Now therefore, O you children, hearken unto me, and attend to the words of my mouth.	24. Now, sons, listen to me and obey the words of my mouth.
25 Let not your heart decline to her ways, go not astray in her paths.	25. Do not let your heart turn aside to her ways and do not winder into her paths.
26 For she has cast down many wounded; yes, a mighty host are all her slain.	26. For many victims she has brought down and strong are all her victims.
27 Her house is the way to the nether-world, going down to the chambers of death.	27. The ways to Sheol are her house, going down to the chambers of the grave.

Rashi’s Commentary for: Mishle (Proverbs) 7:1-27

2 like the apple of your eyes The pupil of the eye, which is like darkness, like the darkness of night.

4 “You are my sister” (Draw her near to you.)

a kinsman Heb. מֹדָע, a kinsman, as in (Ruth 3:2): “Boaz our kinsman (מֹדַעְתָּנוּ),” our close relative; i.e., draw her near to you always.

7 I discerned Heb. אָבִינָה, I discerned and I saw.

8 next to her corner The corner of the harlot and of the pagan house of worship.

10 And behold a woman As its apparent meaning. Another explanation: One of the enticers.

the nakedness of a harlot Heb. שִׁית, as in (II Sam. 10:4): “their buttocks (שְׁתוֹתֵיהֶם) ,” i.e., the nakedness of a harlot.

with her heart besieged Heb. וּנְצֻרַת לֵב. As a besieged city is surrounded by bulwarks, so is this one’s heart surrounded by lewdness and foolishness.

11 and rebellious Heb. וְסֹרָרֶת, turning away from the road.

14 I had to bring peace offerings I prepared a great feast, for today I sacrificed my vows and my peace offering.

15 and I have found you In order that I find you.

16 covers Heb.מַרְבַדִּים Garments of freedom and beauty; a similar term is found at the end of the book (31:22): “She made covers for herself.”

I have bedecked my couch Heb. רָבַדְתִּי, I have adorned.

with superior braided work of Egypt Heb. חֲטֻבוֹת, אֵטוּן מִצְרָיִם, praiseworthy, high quality linen garments coming from Egypt, where linen is common, as it is written in the Book of Isaiah (19:9): “And those who work at flax ... will be ashamed.”

braided work Heb. אֵטוּן.

17 I fanned Heb. נַפְתִּי. I fanned the scent as one fans with a scarf in a perfumery to bring the scent from above down below. Dunash (Teshuvoth Dunash p. 22) defines it as an expression of smoking, which he states has no comparison.

19 For the man is not at home You have seen that the Holy One, blessed be He, has removed His Shechinah and has given all good to the pagans.

20 the bag of money He has slain the righteous/generous among them.

on the appointed day Heb. לְיוֹם הַכֵּסֶא. At the fixed appointed time, and similarly (Ps. 81:4), “At the appointed time for the day of our festival.”

21 She swayed him the one devoid of sense, to her.

with all her talk with which she is accustomed to familiarize men.

she entices him from the way

22 and as a viper Heb. וּכְעֶכֶס. This is the venom of a snake.

to the chastisement of a fool Like a snake that runs quickly as an agent of the Holy One, blessed be He, to chastise the fool who is condemned by the Omnipresent, blessed be He, so does this one run after her until he stumbles on her, and her arrow splits his liver.

23 as a bird hastens to run to a snare, and it does not know that the snare was spread out there for the life of the bird.

Ashlamata: Yeshayahu (Isaiah) 66:1-24

JPS	Targum
1. So says the Lord, "The heavens are My throne, and the earth is My footstool; which is the house that you will build for Me, and which is the place of My rest?	1 Thus says the LORD: "The heavens are the throne of my glory and the earth is a highway before me; what is the house which you would build before me, and what is the place of the dwelling of my Shekhinah?
2. And all these My hand made, and all these have become," says the Lord. "But to this one will I look, to one poor and of crushed spirit, who hastens to do My bidding.	2 All these things my might has made, did not all these things come to be, says the LORD? But in this man there is pleasure before me to regard him, he that is poor and humble in spirit, and trembles at my word.
3. Whoever slaughters an ox has slain a man; he who slaughters a lamb is as though he beheads a dog; he who offers up a meal-offering is [like] swine blood; he who burns frankincense brings a gift of violence; they, too, chose their ways, and their soul desired their abominations.	3 He who slaughters an ox is like him who kills a man; he who sacrifices a lamb, like him who bludgeons a dog: he who presents an offering, [like him who offers] swine’s blood; their offering of gifts is a gift of oppression. They have taken pleasure in their own ways, and their soul takes pleasure in their abominations.
4. I, too, will choose their mockeries, and their fears I will bring to them, since I called and no one answered, I spoke and they did not hearken, and they did what was evil in My eyes, and what I did not wish they chose.	4 Even I will wish breaking for them, and from what they dreaded they will not be delivered; because, when I sent my prophets, they did not repent, when they prophesied they did not attend; but they did what is evil before me, and took pleasure in that which I did nor wish.
5. Hearken to the word of the Lord, who quake at His word, "Your brethren who hate you, who cast you out, said, "For the sake of my name, the Lord shall be glorified," but we will see your joy, and they shall be ashamed.	5 Listen to the word of the LORD, you righteous who tremble at the words of his pleasure: "Your brethren, your adversaries who despise you for my name's sake say, 'Let the glory of the LORD increase, that we may see your joy'; but it is they who shall be put to shame.
6. There is a sound of stirring from the city, a sound from the Temple, the voice of the Lord, recompensing His enemies.	6 A sound of tumult from the city of Jerusalem! A voice from the temple! The voice of the Memra of the LORD, rendering recompense to his enemies.
7. When she has not yet travailed, she has given birth; when the pang has not yet come to her, she has been delivered of a male child.	7 Before distress comes to her she shall be delivered; and before shaking will come upon her, as pains upon a woman in travail, her king will be revealed.
8. Who heard [anything] like this? Who saw [anything] like these? Is a land born in one day? Is a nation born at once, that Zion both experienced birth pangs and bore her children?	8 Who has heard such a thing? Who has seen such things? Is it possible that a land shall be made in one day? Shall its people be created in one moment? For Zion is about to be comforted and to be filled with the people of her exiles.
9. "Will I bring to the birth stool and not cause to give birth?" says the Lord. "Am I not He who causes to give birth, now should I shut the womb?" says your God.	9 I, God, created the world. from creation, says the LORD; I created every man; I scattered them among the peoples; I am also about to gather your exiles, says your God.
10. Rejoice with Jerusalem and exult in her all those who love her: rejoice with her a rejoicing, all who mourn over her.	10 Rejoice in Jerusalem and be glad for her, all you who love her; rejoice with her in joy, all you who were mourning over her,
11. In order that you suck and become sated from the breast of her consolations in order that you drink deeply and delight from her approaching glory.	11 that you may be indulged and be satisfied with the plunder of her consolations; that you may drink and be drunk with the wine of her glory.
12. For so says the Lord, "Behold, I will extend peace to you like a river, and like a flooding stream the wealth of the nations, and you shall suck thereof; on the side you shall be borne, and on knees you shall be dandled.	12 For thus says the LORD: "Behold, 1 bring peace to her like the over-flowing of the Euphrates river, and the glory of the Gentiles like a swelling stream; and you shall be induced, you shall be carried upon hips, and exalted upon knees.
13. Like a man whose mother consoles him, so will I console you, and in Jerusalem, you shall be consoled.	13 As one whom his mother comforts, so my Memra will comfort you; you shall be comforted in Jerusalem.
14. And you shall see, and your heart shall rejoice, and your bones shall bloom like grass, and the hand of the Lord shall be known to His servants, and He shall be wroth with His enemies.	14 You shall see, and your heart shall rejoice; your bodies shall flourish like grasses; and the might of the LORD shall be revealed to do good to his servants, the righteous, and he will bring a curse to his enemies.
15. For behold, the Lord shall come with fire, and like a tempest, His chariots, to render His anger with fury, and His rebuke with flames of fire.	15 For behold, the LORD is revealed in fire, and his chariots like the storm wind, to render the strength of his anger, and his rebuke with a flame of fire.
16. For with fire, will the Lord contend, and with His sword with all flesh, and those slain by the Lord shall be many.	16 For by fire, and by his sword, the LORD is about to judge all flesh; and those slain before the LORD shall be many.
17. "Those who prepare themselves and purify themselves to the gardens, [one] after another in the middle, those who eat the flesh of the swine and the detestable thing and the rodent, shall perish together," says the Lord.	17 Those who join and purify themselves for your gardens of the idols, company following company, eating swine's flesh and the abomination and the mouse, shall come to an end together, says the LORD.
18. And I-their deeds and their thoughts have come to gather all the nations and the tongues, and they shall come and they shall see My glory.	18 For before me their works and their conceptions are disclosed, and it is about to gather all the peoples and the nations and the tongues; and they shall come and shall see my glory,
19. And I will place a sign upon them, and I will send from them refugees to the nations, Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan, the distant islands, who did not hear of My fame and did not see My glory, and they shall recount My glory among the nations.	19 and I will set a sign among them. And from them I will send survivors among the Gentiles, to the province of the sea, the Puleans, and the Ludeans, who draw and shoot with the bow, to the province of Tubal and Javan, the islands, those afar off, who have not heard the fame of my might or seen my glory; and they shall declare my glory among the Gentiles.
20. And they shall bring all your brethren from all the nations as a tribute to the Lord, with horses and with chariots, and with covered wagons and with mules and with joyous songs upon My holy mount, Jerusalem," says the Lord, "as the children of Israel bring the offering in a pure vessel to the house of the Lord.	20 And they shall bring all your brethren from all the Gentiles as an offering before the LORD, with horses and with chariots, and with ewes, and with mules, and with songs, upon my holy mountain, to Jerusalem, says the LORD, just as the sons of Israel will bring an offering in a clean vessel to the sanctuary of the LORD.
21. And from them too will I take for priests and for Levites," says the Lord.	21 And some of them I will bring near to become priests and Levites, says the LORD.
22. "For, as the new heavens and the new earth that I am making, stand before Me," says the Lord, "so shall your seed and your name stand.	22 For as the new heavens and the new earth which I am making stand before me, says the LORD, shall your seed and your name be established.
23. And it shall be from new moon to new moon and from Sabbath to Sabbath, that all flesh shall come to prostrate themselves before Me," says the Lord.	23 From new moon to new moon, and from sabbath to sabbath, all the sons of flesh shall come to worship before me, says the LORD.
24. "And they shall go out and see the corpses of the people who rebelled against Me, for their worm shall not die, and their fire shall not be quenched, and they shall be an abhorring for all flesh."	24 And they shall go forth and look on the bodies of the sinful men who have rebelled against my Memra; for their breaths will not die and their fire shall not be quenched, and the wicked shall be judged in Gehenna until the righteous will say concerning them. We have seen enough.

Rashi’s Commentary for: Yeshayahu (Isaiah) 66:1-24

1 The heavens are My throne I do not need your Temple.

which is the house that is fitting for My Shechinah.

2 And all these The heavens and the earth, and for this reason I confined My Shechinah among you when you obeyed Me, for so is My wont, to look at one poor and of crushed spirit, who hastens to do My bidding. But now, I have no desire for you, for whoever slaughters an ox, has smitten its owner and robbed him of it. Therefore, whoever slaughters a lamb seems to Me as one who beheads a dog, and whoever offers up a meal offering is before Me like swine blood, and מַזְכִּיר, he who burns incense. Comp. (Lev. 5:12) “its memorial part (אַזְכָּרָתָהּ).” Also (ibid. 24: 7), “and it shall be for the bread as a memorial (לְאַזְכָּרָה).”

3 brings a gift of violence Heb. מְבָרֵךְ, blesses Me with a gift of violence, brings a gift of violence. This is its explanation, and the expression of בְּרָכָה applies to a gift that is for a reception. Comp. (Gen. 33:11) “Please take my gift (בִּרְכָתִי).” Also (supra 36:16), “Make peace(בְרָכָה) with me and come out to me.”

they, too, chose their ways They desire these evil ways, and I, too, will choose and desire their mockeries. Now if you ask the meaning of גַּם, too, so is the style of the Hebrew language to say twice גַּם one next to the other. Comp. (Deut. 32:25) “Both a young man and a virgin (גַּם בָּחוּר גַּם בְּתוּלָה) ”; (I Kings 3:26) “neither mine nor yours (גַּם לִי גַּם לָךְ) ”; (Ecc. 9:1) “neither love nor hate (גַּם אַהֲבָה גַּם שִׂנְאָה) ”; (Num. 18:3) “and neither they nor you shall die (גַּם הֵם גַּם אַתֶּם).” Here, too, both they chose and I will choose.

4 their mockeries Heb. בְּתַעֲלוּלֵיהֶם, to mock them, an expression like (ibid. 22:29) “For you mocked (הִתְעַלַּלְתְּ) me.”

and their fears What they fear.

since I called Hearken and return to Me.

and no one answered saying, “I heard.”

5 who quake at His word The righteous who hasten with quaking to draw near to His words.

Your brethren...said The transgressors of Israel mentioned above. Another explanation:

Your brethren...who cast you out, said Who said to you (Lam. 4:15), “Turn away, unclean one.”

who hate you, who cast you out Who say (supra 65:5), “Keep to yourself, do not come near me.” [Because of the confusion, we quote other readings. Some manuscripts, as well as Kli Paz, read:]

Your brethren...said The transgressors of Israel mentioned above.

who hate you, who cast you out who say (supra 65: 5), “Keep to yourself, do not come near me.” Another explanation:

Your brethren...said The children of Esau.

who cast you out Who said to you (Lam. 4:15), “Turn away, unclean one.”

For the sake of my name, the Lord shall be glorified With our greatness, the Holy One, blessed be He, is glorified, for we are closer to Him than you are.

but we will see your joy The prophet says, But it is not so as their words, for “we will see your joy, and they shall be ashamed.” Why? For sound a sound of their stirring has come before the Holy One, blessed be He, from what they did in His city, and a sound emanates from His Temple and accuses those who destroyed it, and then the voice of the Lord, recompensing His enemies.

7 When she has not yet travailed When Zion has not yet travailed with birth pangs, she has borne her children; that is to say that her children will gather into her midst, which was desolate and bereft of them, and it is as though she bore them now without birth pangs, for all the nations will bring them into her midst.

she has been delivered of a male child Heb. וְהִמְלִיטָה. Any emerging of an embedded thing is called הַמְלָטָה. And הַמְלָטָה is esmoucer, or eschamocier in O.F., to allow to escape.

8 Is a land born in one day? Can a pain come to a woman in confinement to bear a land full of sons in one day?

9 Will I bring to the birth stool and not cause to give birth Will I bring a woman to the birth stool and not open her womb to bring out her fetus? That is to say, Shall I commence a thing and not be able to complete it? Am I not the One Who causes every woman in confinement to give birth, and now will I shut the womb? This is a question.

11 from the breast Heb. מִשּֽׁד, an expression of breasts (שָׁדַיִם).

you drink deeply Heb. תָּמֽצּוּ, sucer in French, to suck.

from her approaching glory Heb. מִזִּיז. From the great glory that is moving and coming nearer to her. זִיז means esmoviment in O.F., movement.

12 and like a flooding stream I extend to her the wealth of the nations.

on the side On the sides of your nurses, [in Aramaic,] גִּסְסִין.

you shall be dandled You shall be dandled as they dandle an infant. Esbanier in O.F.

14 and the hand of the Lord shall be known When He wreaks His vengeance and His awesome acts, His servants shall know the strength of the might of His hand.

15 shall come with fire With the fury of fire He shall come upon the wicked.

to render Heb. לְהָשִׁיב, [lit. to return] to His adversaries with fury His anger.

16 For with fire of Gehinnom will the Lord contend with His adversaries, and since He is the plaintiff and the judge, the expression of contending is appropriate for Him, for He, too, presents His claim to find their iniquity and their transgression. Comp. (Ezekiel 38:22) “And I will contend with him (וְנִשְׁפַּטְתִּי) ”; (Jer. 2:35) “Behold, I contend with you.” It is an expression of debate. Derajjsner in O.F. [And its simple meaning is: For with the fire of the Lord and with His sword, all flesh shall be judged. Similarly, there are many inverted verses in Scriptures.]

17 Those who prepare themselves Heb. הַמִּתְקַדְּשִׁים. Those who prepare themselves, “Let you and me go on such-and-such a day to worship such-and-such an idol.”

to the gardens where they plant vegetables, and there they would erect idols.

[one] after one As Jonathan renders: a company after a company. They prepare themselves and purify themselves to worship, one company after its fellow has completed its worship.

in the middle In the middle of the garden. Such was their custom to erect it.

18 And I - their deeds and their thoughts have come etc. And I What am I to do? Their deeds and their thoughts have come to Me. And that forces Me to gather all the heathens (nations [Mss. and Kli Paz]), and to let them know that their deeds are vanity and the thoughts they are thinking, “For the sake of my name, the Lord shall be glorified,” let them understand that it is false. And where is the gathering? It is the gathering that Zechariah prophesied (14:2): “And I will gather all the nations to Jerusalem.”

and they shall see My glory When I wage war with them with the plague of the following description (ibid. 14:12): “Their flesh shall disintegrate...and their eyes...and their tongue.”

19 And I will place a sign upon them etc. Refugees will survive the war, and I will allow them to remain in order to go to report to the distant islands My glory that they saw in the war, and also upon those refugees I will place one of the signs with which their colleagues were punished, in order to let the distant ones know that with this plague, those who gathered about Jerusalem were smitten.

20 and with covered wagons Heb. וּבַצַּבִּים. These are wagons equipped with partitions and a tent. Comp. (Num. 7:3) “Six covered wagons (עֶגְלוֹתצָב).”

and with joyous songs Heb. וּבַכִּרְכָּרוֹת. With a song of players and dancers. Comp. (II Sam. 6:14) “And David danced (מְכַרְכֵּר),” treper in O.F. [Menahem (p. 109) explains it as an expression meaning a lamb. Comp. (supra 16:1) “Send lambs (כַּר) of the ruler of the land.”]

as...bring an offering in a pure vessel for acceptance, so will they bring your brethren as an acceptable offering.

21 And from them too From the peoples bringing them and from those brought, I will take priests and Levites, for they are now assimilated among the heathens (nations [Mss. and Kli Paz]) under coercion, and before Me the priests and the Levites among them are revealed, and I will select them from among them, and they shall minister before Me, said the Lord. Now where did He say it? (Deut. 29:28) “The hidden things are for the Lord our God.” In this manner it is explained in the Aggadah of Psalms (87:6).

24 their worm The worm that consumes their flesh. and their fire in Gehinnom.

and abhorring Heb. דֵרָאוֹן, an expression of contempt. Jonathan, however, renders it as two words: enough (דֵּי) seeing (רְאִיָה), until the righteous/generous say about them, We have seen enough.

Commentary on the Ashlamatah of Yeshayahu (Isaiah) 66:1-24

By: H.Ex. Adon Shlomoh Ben Abraham

This closing chapter of Isaiah summarizes Isaiah’s prophecies as to the last days: Our chapter begins by refuting the notion that the temple and the offerings are necessary for the sake of God. God does not need our service. Rather, it is the notion that humans benefit by expressing our desire to serve Him and come close to Him. God’s intention is twofold: to reward those who serve him with clarity and humility, and to punish those nations/individuals that sinned against him. (Radak and Abarbanel).^[41] The prophecies are addressed to the people who have returned from exile. Abarbanel disputes the prevailing opinion that this is another rebuke of the people; he contends this chapter speaks of redemption. Back in Jerusalem, God’s people must still live by faith and be faithful in their service and worship of HaShem. Each of us must learn all the old lessons of obedience to God, and hope for the future is to be learned and applied from one generation to the next generation.^[42] At the end of our reading, we are reminded of the New Moon festival, which will be a part of our future worship of HaShem. Rosh Chodesh is a minor holiday, with relatively few observances, but there are several significant liturgical changes. An extra paragraph is added to the Amidah and to the grace after meals. An abbreviated form of Hallel is recited, and a selection from the Torah about the Rosh Chodesh sacrifice is read. An additional service, Musaf, is added after Shacharit (morning prayers).^[43]

An oracle of Judgement 66:1-5

The Temple plays an important role in the prophet’s thinking (44:28; 56:5–7; 64:10; 66:20). Nonetheless, the prophet recognizes that God hardly needs that building; the Temple exists for the sake of humanity, not for the benefit of God.^[44] As we see in Isaiah 29, invalid worship seems to invalidate the temple. Malbim says the people imagined that God would ignore even egregious sins if they brought their offerings to the temple. R’ Hirsch comments that the people thought they could limit God to the temple and were free to do whatever they pleased everywhere else. Malbim tells us that the children of Israel are miserable and operating under a misconception(lies) that has lulled the people into a false sense of security. But God's response: He is not confined to a building, and he did not require offerings to be brought, but rather he takes pleasure in the humility and the humbleness of the person who submits their will to God's will. Jerusalem is at the center of God’s plan for the whole world. All nations will be able to see God at work in the rebuilding of the city and her righteous community. God is bringing about a new creation—a glorious kingdom of peace and everlasting joy.^[45]

But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word. (v.2) As in all relationships we experience in life, God’s relationship with each of us is just a reflection of our relationship with HaShem. If we turn our face toward him, HaShem turns his face towards us. In (v. 3), comparisons are made; if one thinks that performing the God-ordained sacrifices is tantamount to killing a man or offering a pig’s blood, they are misunderstanding what the prophet is saying. This verse presents four lines in which a legitimate action is paired with an illegitimate one. The prophet condemns people who participate in legitimate or even sacred actions but also commit sins, whether by acting immorally toward other human beings or by practicing idolatrous rites in addition to worshipping the true God. The prophet fights not only outright apostasy but also pious hypocrisy. (1:10–20; 29:13; 58:1–14.)^[46] Yea, they have chosen their ways, and their soul delighted in their abominations. I also will choose their delusions, and bring their fears upon them because when I called, none did answer; when I spoke, they did not hear: but they did evil before my eyes and chose that which I delighted not in. (3-4) The prophet lashes out against those who are disloyal to the LORD and predicts vindication for those who are faithful. Malbim says, just as they have deliberately chosen a path of sin, in opposition to God, that he will not leave them to their natural fate but will bring upon them that very evil which they fear.^[47]

Rashi commenting on Leviticus 1:9, says, “I had spoken, and my will was fulfilled.” The idea is that God, in seeing the burnt offering and smelling the incense, would see that his children had acknowledged his commands and followed his will. But God himself rebukes this design in the heart of a person who is devoid of any spirit of holiness; they are warned that mere formal outward worship is an abomination to him if they do not come humbly and with a broken and contrite heart, and he tells them of the harvest they are to receive if they continue to plant such seeds. The harvest they are threatened with will be their punishment because they did what was evil in my sight and chose what did not please me. Again, as in Isaiah 29, HaShem gives back measure for measure, as one plants, so shall they reap, and wearing a star of David or the symbol of a crucifix will not protect you from the reward of your actions.

Hear the word of the Lord, you who tremble at his word: “Your brothers who hate you and cast you out for my name’s sake have said, Let the Lord be glorified, that we may see your joy; but it is they who shall be put to shame. (v.5) There is an echo in the Nazarene Codicil ^[48] of this same ideal, repentance and returning to HaShem, and removing your lying ways and evil deeds from your life’s actions. Woe unto them that call evil good, and good evil. (Isa 5:20) Woe against those who confound the distinctions of right and wrong. (Rom. 1:28), “Even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind.^[49] Abarbanel says the brothers who hate you are the descendants of Edom. They called themselves the brothers of Israel because Esau was Jacob's brother and Ishmael was Isaac's brother. They insist that their religions are the truthful ones and that God's promises to the nations will be fulfilled through them.^[50] I personally think we are living at a time when HaShem will soon clarify this issue as to whom the covenant promises belong and the establishment of the eternal pecking order.

An oracle of Salvation 66:6-16

Before she was in labor, she gave birth; before her pain came upon her, she delivered a son. (v.7) The Targum explains this as referring specifically to the revelation of the Messiah. Whereas Malbim interprets this as many years before the coming of the Messiah, there will be a small ingathering of the exiles to Jerusalem, and this small immigration will precede the Messianic era.^[51] He continues that the birth pangs refer to the war of Gog Magog, which erupts suddenly. Here, the metaphor for the rebirth of Zion is that of a male child, born in a single day. God promises that when the birth pains start, he will bring the birth to fruition, just as with natural childbirth, here also, he will bring to fruition the culmination of his plan for the universe: the rebirth of Zion.^[52] According to the targum, history is but a prelude to the ultimate rebirth of Zion. The metaphor being used is of childbirth, and surely, as a baby is formed in the womb, that child will come forth at birth. The process of redemption has been set in motion, and that child shall be born just as Hashem declares. In (v.10), we are told to be glad in Jerusalem and rejoice in her, all you that love her. It has been said that those who mourn for the loss of Jerusalem will at the resurrection be the first to be revived. If one mourns for that which has been lost, then one keeps that entity in mind and heart and does not accept the reality that the entity is gone and will never return. Our mourning turns to comfort and hope that the baby will soon be born. Our mourning for Zion and Jerusalem fuels the eternal flame for the soon restoration of the Kingdom.

The Rabbis ask the question, Will God redeem his people for his own sake, so that he can have a temple where people can worship him, or is His intention solely for the sake of Israel? We see where God juxtaposes the two ideas of the heavens and earth he created, and everything in them, against the idea of the house that you will build for me. In betwixt these two ideas, the heavens and the earth and everything I have created, God says, This is the one to whom I will look, He who is humble and contrite in spirit and trembles at my word. (Isa 66:1-2) Radak goes on to express how one can entertain the thought that a physical structure can contain my glory? Heaven is merely my throne, and the earth is my footstool. I commanded you to build the Temple, not to benefit me, but so that the hearts of Israel would focus upon me (HaShem), as they would have a place for prayer and offerings. This would encourage them to eradicate their faulty values, just as the offerings were consumed on the altar. Heaven's spirituality symbolizes that which is far superior to the material existence that the Earth symbolizes.^[53]

The children of Israel desired to have a material temple as a representation of the presence of God in their midst. However, they were deeply impressed with the feeling that no temple could be worthy of him. Even Solomon said, “Will God,” “indeed dwell on the earth? Behold, the heaven and heavens of heavens cannot contain thee; how much less this house that I have built?” (1 Kings 8:27). Again, “Who can build him a house, seeing the heaven and heaven of heavens cannot contain him? Who am I then, that I should build him a house, save only to burn sacrifice before him?” (2 Chron. 2:6). Thus, Isaiah’s note of warning was no novelty, and found residence in the hearts and minds of many in the congregation of Israel.

The question was asked, What house would you build for me? Tell me the place of my rest? All these things my hand has made, and so all these things came to be. God is telling the people that there is nothing they can do for him, nor give to him. Ibn Ezra states it: How can you create something I already own? The purpose of the temple was to be a place where Israel could bring offerings and meet God. When one would see the offerings consumed upon the altar, they would be inspired to purge inappropriate thoughts and values from their hearts. However, if they performed the temple service while continually engaging in their depraved and deviant behavior, which was contrary to the law of God, they would be undermining the very purpose of meeting with God in the first place.

“I am now about to build a house for the name of the Lord my God and dedicate it (“to hallow,” or “to sanctify.”) to him for offering fragrant incense(Exo 30) before him, and for the regular offering of the rows of bread,(Lev 24:5-9) and for burnt offerings morning and evening,(Exo 29:38- 42) on the sabbaths (Numb28:9-10) and the new moons(Numb 28:1)^[54] and the appointed festivals^[55] of the Lord our God, as ordained forever for Israel.^[56]

The people have chosen their own ways, and their souls delight in their abominations. Isaiah prophesied from 740-680 BCE^[57] And Jeremiah came along from 627 to 580 BCE^[58] and battled the same spiritual error of the people. Jeremiah 7:22-24 tells us: For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices. But this command I gave them: ‘Obey my voice, and I will be your God, and you shall be my people. And walk in all the way that I command you, that it may be well with you.’ But they did not obey or incline their ear, but walked in their own counsels and the stubbornness of their evil hearts, and went backward and not forward. From the day that your fathers came out of the land of Egypt to this day. Are you inclining your ear to hear God’s voice, are you moving forward in your walk with HaShem, and not backward? As we learn at Yom Kippur, Jonah was called to service because the wickedness of the people had “come up before me.” It is interesting to note that the time of Jonah's ministry was just before Isaiah and Jeremiah's prophecies. ^[59]

Radak explains that the Torah does not command an individual to bring a personal burnt offering or peace offering, as they were voluntary. However, there are requirements to bring the daily offering, the Korban Tamid, the continual offering, as well as the mussaf-offerings on Sabbath and Festivals. Those obligations are communal and are brought to bring honor to the Temple. Therefore, we can conclude that part of the misunderstanding of Isaiah 66 is that people do not understand the sacrifices. Radak also goes on to comment that the first set of commandments, those at Marah (Exodus 15:25ff), called upon Israel to accept God as the Creator and to be subservient to His will. That is the prerequisite for Israel's acceptance of the Torah and its designation as God's chosen people, to follow this fixed rule and to heed the Lord your God and do what is upright in his sight, giving ear to his commandments and keeping his laws.

Metzudot^[60] explains that the bringing of offerings is but one of the many commandments that followed Marah, and the Ten Commandments, and God accepts them with favor if they are brought with fearful submission and dedication to His will with sincerity of heart. Malbim goes on to state that the purpose of the offering is to bring the Jew (people of Israel), and to remind the Jew to go in HaShem's ways, to strengthen and renew his bond with Hashem, and to bring “pleasure to him”, as it were, because God's directives had been fulfilled. None of these directives are accomplished if one acts hypocritically and his actions contradict this idea of the Torah, and the directives of HaShem. Abarbanel states that there is no mention of offerings made in the Torah until after the sin of the golden calf. The offerings are designated as a means of atonement.^[61] The word "Karbanot" is usually translated as "sacrifices" or "offerings"; both of these terms suggest a loss of something or a giving up of something, and although that is certainly a part of the ritual, it is not at all the literal meaning of the Hebrew word. The word Karbanot comes from the root Qof-Resh-Bet, which means "to draw near," and indicates the primary purpose of offerings was and is and will be, to draw us near to G-d.^[62]

The rituals involved in the offering of Karbanot were performed exclusively by the kohanim (priests). These rituals were only performed in the Temple in Jerusalem. The procedures could not be performed by just anyone and could not be performed in any other place. Because the Temple no longer exists, we can no longer offer Karbanot at this time. There are three basic concepts underlying Karbanot. The first is the aspect of giving. A korban requires the renunciation of something that belongs to the person making the offering. Thus, sacrifices are made from domestic animals, not wild animals (because wild animals do not belong to anyone). Likewise, offerings of food are ordinarily in the form of flour or meal, which requires substantial work to prepare. Another important concept is the element of substitution. The idea is that the thing being offered is a substitute for the person making the offering, and the things that are done to the offering are things that should have been done to the person making the offering. The offering is, in some sense, "punished" in place of the offeror. It is interesting to note that whenever the subject of Karbanot is addressed in the Torah, the name of G-d used is the four-letter name indicating G-d's mercy. And the third important concept is the idea of coming closer. The essence of sacrifice is to bring a person closer to G-d.^[63]

An oracle against Foreign Nations and of Salvation. Isa.66:18-24

We now see God's plan to gather all the nations to come to Jerusalem. Some Rabbis understand this to be the time of Gog and Magog. Iben Ezra sees it as a time of fire and judgment with God's wrath on the nations and his blessings on the people of Israel, which seems to agree. This begs the question of whether the time of Gog and Magog will be more hazardous for Israel or for the nations? I know their works and their thoughts, and the time is coming to gather all nations and tongues. And they shall come and shall see my glory, and I will set a sign among them. (v.18) Radak says the verse speaks from the perspective of the nations, and God will gather the sinners so that they may ultimately witness His glory when they are defeated. Rashi says this is the perspective of the Jewish sinners as described in (v.5). Because they did not serve God, and he gathered the nations against them. Thereby compelling them to recognize their shortcomings. It seems to some that all nations are gathered, each playing a significant part in bringing God's plan to completion. Verse 20 speaks of the nations, bringing your brother from out of all the nations, as an offering being brought back to Jerusalem. Here we see Israel returning, and we also see the Nations (ger) returning. This repeats the prophecies of Isaiah 2:1-2, and of Micah 4:1-4, both groups are returning to Jerusalem and to the correct worship of Hashem.^[64]

Also in this passage, we have your brothers (Esau) bringing Israelite brothers from among the nations, and we also seem to have those who are coming to fight against Israel. This is literally being played out in the world today. From around the world, from every nation, people are standing with Israel, and at the same time, others from these same nations are cursing Israel and seeking their destruction. The Rabbis generally agree that these being brought back from the nations, God will take some for Kohanim and Levites. Radak’s comments refer to the non-Jewish nations that bring the gift of the Israelites to Jerusalem. HaShem will select the most distinguished among them to assist the Kohanim and the Levites in the Temple.^[65] Although there may be some disagreement as to the place and position of those righteous from the Nations, everyone seems to agree that Israel during this time will experience universal recognition, along with the universal recognition of God's sovereignty.

As the new heavens and the new earth, I make will endear before me forever. So will your offspring, and your name, endure before me also. From new moon to new moon, and from Sabbath to Sabbath, all flesh shall come to worship before me, declares the Lord. (v22-23). ^[66] The words ‘all flesh’ are (Kol basar), and not only does the bible use this word to refer to mankind, but it also uses (kil basar) to refer to everything that was destroyed at the time of Noah.^[67] The final description given in our text is of the fates awaiting those who accept HaShem and those who have rejected HaShem. Now the distinctions between one people and another are erased, and we only have those who serve HaShem and enjoy His bounty, and those who have rejected him and now are to suffer the fate of their choices. The fact that there are still Nations on the earth does not necessarily mean that the two distinct groups of people have become one in some kind of literal way, or that the biological markers have been removed. But they (the people) have become one in the worship of their creator, HaShem the Mighty One of Israel.

We are near the appointed time, “Rejoice with Jerusalem, and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her; that you may nurse and be satisfied from her consoling breast; that you may drink deeply with delight from her glorious abundance.”^[68] Our Rabbis have understood this to speak of the Messianic era, and according to our sages, this refers to the events that will occur in the next World. 'The Jew dances to a niggun, a melody, which connects heaven and earth. The niggun never ends."^[69] As we reach the end of our reading, we are told that from new moon to new moon and from Sabbath to Sabbath, all flesh shall come to worship before me, declares the Lord.

Nazarean Talmud

Sidra Of Bamidbar (Numbers) 27:15 - 28:25

“Yifqod Adonai” - “Let Appoint the LORD”

By: ‘’Rabbi Dr. Adon Eliyahu ben Abraham

Nazarean Codicil

Colossians 2:16-23

16. Therefore let no one [who is a Gentile] but the body of Messiah (the Jewish people) pass judgment on you in questions of food and drink, or with regard to a festival or a New Moon or a Sabbath.

17. For these are a shadow (prophecies) of things yet to come.

18. Let no one disqualify you, insisting on asceticism and worship of messengers (i.e. the sun and the moon), going on in detail about visions, puffed up without reason by his sensuous mind,

19. and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.

20. If with Messiah you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to [pagan] regulations--

21. "Do not handle, Do not taste, Do not touch"

22. (referring to things that all perish as they are used) --according to human precepts and teachings?

23. These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

Some Questions to Ponder:

1. From all the readings for this week, which particular verse or passage caught your attention and fired your heart and imagination?

2. In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message (the idea that encapsulates all the Scripture passages read) for this week

Prayer for the New Moon of Iyar

Blessed are You Ha-Shem, our God, King of the universe, Who by His Word created the heavens and with the breath of His mouth all their hosts.

He assigned a Law and a season for them so that they not deviate from their assignment.

They rejoice and are glad to do the will of their Master, a truthful Worker Whose work is true. To the moon He said that it should renew itself monthly as a crown of glory to those carried by Him from the womb, for they, too, are destined to be renewed like it, so that they should glorify their Creator for the name of the glory of His government from the heavens.

Blessed are You Ha-Shem, Who renews the months, amen!

May it serve as good sign for us and for all Yisrael!

May it serve as good sign for us and for all Yisrael!

May it serve as good sign for us and for all Yisrael!

Blessed is He Who formed you (the moon), blessed is He Who made you, blessed is He Who created you. Just as we jump up towards You and we cannot touch You, so too, if others should jump at us to do us harm may they be unable to touch us, nor rule over us, nor leave any mark on us. May dread and fear fall upon them; through the greatness of Your arm, may they become as still as stone. As stone may they become still through Your arm, in its greatness, and may terror and fear upon them fall.

David, king of Israel, lives and endures!

David, king of Israel, lives and endures!

David, king of Israel, lives and endures!

Amen, Amen, Amen!

Eternal, Eternal, Eternal!

Selah, Selah, Selah!

Forever, forever, forever!

Create a pure heart within me, o God, and an upright spirit renew within me, amen ve Amen!

Create a pure heart within me, o God, and an upright spirit renew within me, amen ve Amen!

Create a pure heart within me, o God, and an upright spirit renew within me, amen ve Amen!

Blessing After Torah Study

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

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

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

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

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

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

Next Shabbat: Iyar 8, 5786

“Eleh Tol’dot Noach” – “These are the Generations of Noach”

Shabbat:	Torah Reading:	Weekday Torah Reading:
אלה תולדות נח
“Eleh Tol’dot Noach”	Reader 1 –  Bereshit 6:9-12	Reader 1 –  Bereshit 8:1-4
“These are the generations of Noach”	Reader 2 –  Bereshit 6:13-16	Reader 2 –  Bereshit 8:5-9
“Estas son las generaciones de Noé”	Reader 3 –  Bereshit 6:17-22	Reader 3 –  Bereshit 8:10-14
Bereshit (Genesis) 6:9 – 7:24	Reader 4 –  Bereshit 7:1-5
Yeshayahu (Isaiah) 54:9-17; 55:5	Reader 5 –  Bereshit 7:6-9	Monday and Thursday
	Reader 6 –  Bereshit 7:10-16	Reader 1 –  Bereshit 8:1-4
Tehillim (Psalm) 4:1-9	Reader 7 –  Bereshit 7:17-24	Reader 2 –  Bereshit 8:5-9
N.C.: Mk. 1:12-13, Luke 4:1-13	Maftir –  Bereshit 7:21-24	Reader 3 –  Bereshit 9:10-14

Contents of Next Week’s Torah Seder

· The Building of the Ark – Genesis 6:9-22

· Entering the Ark – Genesis 7:1-9

· The Windows of Heaven Were Opened – Genesis 7:10-24

Next Week’s Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez By: Rabbi Yaakov Culi Translated by Rabbi Aryeh Kaplan Published by: Moznaim Publishing Corp. (New York, 1988)  Vol.1 – Genesis – 1 – (Genesis) Vol.1 pp. 337 - 364

Ramban: Genesis Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1971) {Genesis) pp. 105 - 120

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

Edited by His Honor Paqid Adon Ezra ben Abraham

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

---

[1] Ibn Ezra

[2] Sh’mot Rabbah 15:22

[3] Orach Chaim 423

[4] see footnote there

[5] Midrash HaNe’elam, Parshat Vaera

[6] see Taamei HaMinhagim

[7] Sanhedrin 38b

[8] Pri Tzadik Bereshit, Rosh Chodesh Kislev

[9] See I Shmuel (Samuel) 20:18-29

[10] Shulchan Aruch (Orach Chayim 417).

[11] Chullin 60b

[12] Bamidbar (Numbers) 28:11-15

[13] Aliya (literally: go up) in this sense is one called to read the Torah.

[14] There are two basic reasons for reciting Hallel. First, we recite Hallel on festival days in order to praise HaShem as we celebrate His festival (see RAMBAN, Shoresh 1, who understands that reciting Hallel is part of the mitzva of Simchat Yom Tov). Second, we recite Hallel in order to commemorate a miraculous salvation from danger.

[15] Shulchan Aruch 418:1

[16] Shulchan Aruch, Orach Chayim 419:1-2, Mishna Berurah, Orach Chayim 418:2, Ben Ish Chai, Vayikra 10, 1 Samuel 20:24

[17] Bamidbar 10:10, Pesachim 77a and Shavuot 10a, Taanit 29a, Leviticus 23:4 and Rashi ad loc.

[18] The Tur in Hilchot Rosh Chodesh

[19] An Appointed time.

[20] Chullin 60b

[21] 1 Shmuel (Samuel) 20:18-42

[22] The Jewish New Year.

[23] Near relatives being disqualified from offering evidence together.

[24] I.e., found by the Beth din to be unreliable.

[25] Sh’mot (Exodus) 12:1-2.

[26] Even if you are near relatives.

[27] The communal leaders, to sanctify the month on the strength of it. Nothing, however, is implied about relatives.

[28] Lit., ‘parts’ (sc. of one hour), 73/1080 X 60 m == 4 m 3 1/3 sec. The new moon, therefore, could not be seen on the twenty-ninth day.

[29] As a funeral oration would not be delivered on New Moon, which was regarded as a holy day.

[30] Midrash Sod Halbbur. On the Mystery of the New Moon.

[31] Rosh HaShana 1 and 2.

[32] The commencement of the month was dated from the time when the earliest visible appearance of the new moon was reported to the Sanhedrin. If this happened on the 30th day of the current month, that month was considered to have ended on the preceding 29th day and was called deficient. But if no announcement was made on the 30th day, that day was reckoned to the current month, which was then called full, and the ensuing day was considered the first of the next month.

[33] The ‘calculation’ as to which and how many months were to be intercalated. It was an established rule that no year should consist of less than four nor more than eight full months.

[34] The proclamation by formal ‘sanctification’ of the new moon on the thirtieth day.

[35] The thirtieth day.

[36] I.e., it is patent to all that the next day is the new moon, as no month exceeds 30 days.

[37] This section is an excerpt from “The Book of Our Heritage”, by Eliyahu Kitov.

[38]From the Jewish Encyclopedia

[39] Rabbi Samson Rafael Hirsch

[40] Done / Appointed - עשה, Strong’s number 06213.

[41] The Milstein Edition, Artscroll Publications, The Prophets. Pg. 493.

[42] Ibid

[43] Rosh Chodesh 101 | My Jewish Learning.com/article/rosh-chodesh-101/

^[44] Adele Berlin, Marc Zvi Brettler, and Michael Fishbane, eds., The Jewish Study Bible (Oxford University Press, 2004), 913.

^[45] Andrew Knowles, The Bible Guide, 1st Augsburg books ed. (Minneapolis, MN: Augsburg, 2001), 276.

^[46] Adele Berlin, Marc Zvi Brettler, and Michael Fishbane, eds., The Jewish Study Bible (Oxford University Press, 2004), 914.

[47] The Milstein Edition, Artscroll Publications, The Prophets. Pg.495.

[48] Nazarene Codicil is another way to refer to what Christians call the N.T., which is neither new nor written in opposition to the Tanakh, which is referred to as the O.T., the scriptures of the Jewish people, and Yeshua the Nazarene.

^[49] A. R. Fausset, Commentary on the Old and New Testament: Job- Isaiah, vol. III (London; Glasgow: William Collins, Sons, & Company, Limited, n.d.), 580.

[50] See Zohar 2.188b.

[51] The Milstein Edition, ArtScroll Publications, The Prophets. Pg. 497.

[52] Ibid.

[53] Ibid.

[54] IBN EZRA On your new moons. Moses Gikatilla (may he rest in Paradise!) says that “your” new moon must refer specifically to the new moon of Nissan, the only month of which we are told, “This month shall mark for you the beginning of the months” (Exod. 12:2). Only later will we be told that this shall also be the monthly burnt offering “for each new moon of the year” (v. 14). And his explanation is correct. One might argue that our phrase refers to “new moons” in the plural. But we see (from 1 Sam. 20:5) that ḥodesh by itself means “new moon.” So, the rosh ḥodesh of our verse must mean the “chief,” most important, new moons—those of Nissan. He is therefore quite correct.

[55] These were the three great festivals of the year—the Passover (Exod. 12:3–20, 27, 43; Lev. 23:4–8; Deut. 16:1–8); the Feast of Weeks (Shavuot) (Exod. 23:16; 34:22; Lev. 23:15–21; Numb. 28:26; Deut. 16:8–12); the Feast of Tabernacles (Sukkot) (Exod. 23:16; Lev. 23:33–44; Numb. 29:13–40; Deut. 16:13–15)

^[56] RSV (Nashville: Thomas Nelson Publishers, 1989), 2 Ch 2:4.

[57] Talk thru the Bible, Thomas Nelson Publishers, 1980, Pg. 191, 198.

[58] Ibid

^[59] ESV (Wheaton, IL: Crossway Bibles, 2016), Introductory comments to the book of Jonah. 2 Kings 14:25 mentions Jonah as living during the time of Jeroboam II (about 793–753 BCE.).

[60] Rabbi David Altschular of Prague 1687-1769 author of the commentary Metzudot.

[61] The Milstein Edition, Artscroll Publications, The Prophets. Pg. 78 - 81.

[62] Jewish Concepts: The Nature of God. www.jewishvirtuallibrary.org

[63] Sacrifices and Offerings (Karbanot) - www.jewishvirtuallibrary.org.

[64] The Jewish Study Bible, Pg. 915, footnote to verse 18-21.

[65] Ibid., Pg. 503

^[66] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Is 66:23.

[67] H3605 & H1320This word is further used in the phrase kōl (3605) bāśār, meaning all flesh, to indicate all living beings (Gen. 6:17, 19; 7:21); animals (Gen. 7:15, 16; 8:17); humanity (Gen. 6:12, 13).

^[68] ESV (Wheaton, IL: Crossway Bibles, 2016), Is 66:10–11.

[69] Written by or about a boy who escaped the Holocaust just before Israel became a nation in 1948. Taken from ‘A Day Is A Thousand Years, Human Destiny and The Jewish People’. By Zvi Faier, Published by Mazo Publishers. A nigun (Hebrew: ניגון, 'tune' or 'melody'; pl. Nigunim are melodic tunes, often using repetitive non-lexical vocables such as "bim-bim-bam", "lai-lai-lai", "yai-yai-yai", or "ai-ai-ai" rather than with formal lyrics. Sometimes, a nigun is expressed as a mystical musical form of Jewish prayer or glossolalia. Taken from Wikipedia.