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

 

Roll of Honor:

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

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

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His Honor Paqid Adon David ben Abraham

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

Her Excellency Giberet Krysta Wallrauch & beloved family

 

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

 

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

 

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

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

 

Shabbat Ha-Gadol & Hen HaAdam – “Behold The Man”

 

 

Contents of Next Week’s Torah Seder

 

·        The Expulsion from Eden – Genesis 3:22-24

·        Cain and Abel – Genesis 4:1-16

·        Descendants of Cain – Genesis 4:17-24

 

Week’s Reading Assignment:

 

 

The offerings of Cain and Abel (Genesis 4:2-4) took place on Passover.

 

JPS & Targum Pseudo Jonathan for: ‎ Bereshit (Genesis) 3:22 – 4:26

 

JPS	Targum Pseudo Jonathan	Targum Neofiti 1
22. Now the Lord God said, "Behold man has become like one of us, having the ability of knowing good and evil, and now, lest he stretch forth his hand and take also from the Tree of Life and eat and live forever."	22. And the LORD God said to the angels who ministered before Him, Behold, Adam is sole on the earth, as I am sole in the heavens above; and it will be that they will arise from him who will know to discern between good and evil. Had he kept the commandments which I appointed to him, he would have lived and subsisted as the tree of life forever. But now, because he has not kept that which I prescribed, it is decreed against him that we keep him from the garden of Eden, before he reach forth his hand and take of the tree of life: for, behold, if he eat thereof, living he will live and subsist forever.	22. And the LORD God said: “Behold, the first Adam whom I have created is alone in the world as I am alone in the heavens on high. Numerous nations are to arise from him, and from him shall arise one nation who will know to distinguish between good and evil. If he had observed the precept of the Law and fulfilled its commandment he would live and endure forever like the tree of life. And now, since he has not observed the precepts of the Law and has not fulfilled its commandment, behold we will banish him from the garden of Eden before he stretches out his hand and takes of the fruit of the tree of life and eats and lives for ever.”
23. And the Lord God sent him out of the Garden of Eden, to till the soil, whence he had been taken.	23. And the LORD God removed him from the garden of Eden; and he went and dwelt on Mount Moriah, to cultivate the ground from which he had been created.	23. And the LORD God banished him from the garden of Eden to till the earth from which he had been created.
24. And He drove the man out, and He stationed from the east of the Garden of Eden the cherubim and the blade of the revolving sword, to guard the way to the Tree of Life.	24. And He drove out the man from thence where He had made to dwell the glory of His Shekina at the first between the two Kerubim. Before He had created the world, He created the Law; He prepared the garden of Eden for the righteous/generous, that they might eat and delight themselves with the fruit of the tree; because they would have practised in their lives the doctrine of the Law in this world, and have maintained the commandments: (but) he prepared Gehinnom for the wicked, which is like the sharp, consuming sword of two edges; in the midst of it He has prepared flames of fire and burning coals for the judgment of the wicked who rebelled in their life against the doctrine of the Law. To serve the Law is better than (to eat of) the fruit of the tree of life, (the Law) which the Word of the LORD prepared, that man in keeping it might continue, and walk in the paths of the way of life in the world to come. JERUSALEM: And the Word of the LORD God said, Behold, Adam whom I have created is sole in my world, as I am sole in the heavens above. It is to be that a great people are to arise from him; from him will arise a people who will know how to discern between good and evil. And now it is good that we keep him from the garden of Eden before he stretch forth his hand and take also of the fruit of the tree of life, and eat, and live forever...And He cast out Adam, and made the glory of His Shekina to dwell at the front of the east of the garden of Eden, above the two Kerubim. Two thousand years before He had created the world, He created the Law, and prepared Gehinnom and the Garden of Eden. He prepared the garden of Eden for the righteous/ generous, that they should eat, and delight themselves with the fruit of the tree, because they had kept the Commandments of the Law in this world. For the wicked He prepared Gehinnom, which is like the sharp, consuming sword with two edges. He prepared in the depth of it flakes of fire and burning coals for the wicked, for their punishment for ever in the world to come, who have not kept the Commandment of the Law in this world. For the Law is the tree of life; whoever keeps it in this life lives and subsists as the tree of life. The Law is good to keep in this world, as the fruit of the tree of life in the world that comes.	24. And he banished Adam; and he had made the Glory of his Shekinah dwell from the beginning to the east of the Garden of Eden, between the two cherubim. Two thousand years before he created the world he had created the Law; he had prepared the garden of Eden for the just and Gehenna for the wicked. He had prepared the garden of Eden for the just that they might eat and delight themselves from the fruits of the tree, because they had kept precepts of the Law in this world and fulfilled the commandments. For the wicked he prepared Gehenna, which is comparable to a sharp sword devouring with both edges. He prepared within it darts of fire and burning coals for the wicked, to be avenged of them in the world to come because they did not observe the precepts of the Law in this world. For the Law is a tree of life for everyone who toils in it and keeps the commandments: he lives and endures like the tree of life in the world to come. The Law is good for all who labor in it in this world like the fruit of the tree of life.
1. Now the man knew his wife Eve, and she conceived and bore Cain, and she said, "I have acquired a man with the Lord."	1. And Adam knew Hava his wife, who had desired the Angel; and she conceived, and bare Kain; and she said, I have acquired a man, the Angel of the LORD.	1. And the man knew Eve his wife and she conceived and bore Cain and she said: “Behold, I have been given a son from before the LORD.”
2. And she continued to bear his brother Abel, and Abel was a shepherd of flocks, and Cain was a tiller of the soil.	2. And she added to bear from her husband Adam his twin, even Habel. And Habel was a shepherd of the flock, but Kain was a man working in the earth.	2. And later she bore Abel his brother. Now, Abel was a shepherd of flocks and Cain tilled the earth.
3. Now it came to pass at the end of days, that Cain brought of the fruit of the soil an offering to the Lord.	3. And it was at the end of days, on the fourteenth of Nisan, that Kain brought of the produce of the earth, the seed of cotton (or flax), an oblation of first things before the Lord;	3. And it happened in the course of time that Cain brought a gift from the fruits of the earth to the name of the Lord.
4. And Abel he too brought of the firstborn of his flocks and of their fattest, and the Lord turned to Abel and to his offering.	4. and Habel brought of the firstlings of the flock, and of their fat; and it was pleasing before the LORD, and He gave (His) countenance to Habel and to his oblation;	4. And Abel also brought (his gift) from the first-born of his flock and from the fat ones among them. And the LORD received Abel and his offering with favor,
5. But to Cain and to his offering He did not turn, and it annoyed Cain exceedingly, and his countenance fell.	5. but to Kain and to his oblation He gave no countenance. And Kain was angered greatly, and the features of his face were downcast.	5. but He did not receive Cain and his offering with favor, and Cain was greatly displeased and his countenance changed.
6. And the Lord said to Cain, "Why are you annoyed, and why has your countenance fallen?	6. And the LORD said to Kain, Why have you anger, and why are the features of your face downcast?	6. And the LORD said to Cain: “Why, I pray, are you displeased and why has your countenance changed?
7. Is it not so that if you improve, it will be forgiven you? If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it."	7. If you do your work well, will not your guilt be forgiven you? But if you do not do your work well in this world, your sin is retained unto the day of the great judgment, and at the doors of your heart lies your sin. And into your hand have I delivered the power over evil passion, and unto you will be the inclination thereof, that you may have authority over it to become righteous/ generous, or to sin. JERUSALEM: If you make your work good in this world, will it not be forgiven and remitted you in the world to come? But if you do not make your work good in this world, your sin is retained unto the day of the great judgment; and at the door of your heart it lies. Yet into your hand have I delivered power over the evil passion, and to you may be dominion over it, to become righteous/generous or to sin.	7. Surely, if you make your work this world to be good, you will be remitted and pardoned in the world to come, but if you do not make your work in this world to be good, your sin will be kept for the day of great judgment; and at the door of your heart your sin crouches. Into your hands, however, I have given the control over the evil inclination and you shall rule it, whether to remain just or to sin.
8. And Cain spoke to Abel his brother, and it came to pass when they were in the field, that Cain rose up against Abel his brother and slew him.	8. And Kain said to Habel his brother, Come, and let us two go forth into the field. And it was that when they two had gone forth into the field, Kain answered and said to Habel, I perceive that the world was created in goodness, but it is not governed (or conducted) according to the fruit of good works, for there is respect to persons in judgment; therefore it is that your offering was accepted, and mine not accepted with good will. Habel answered and said to Kain, In goodness was the world created, and according to the fruit of good works is it governed; and there is no respect of persons in judgment; but because the fruits of my works were better than yours, my oblation, before yours, has been accepted with good will. Kain answered and said to Habel, There is neither judgment nor Judge, nor another world; nor will good reward be given to the righteous/ generous, nor vengeance be taken of the wicked. And Habel answered and said to Kain, There is a judgment, and there is a Judge; and there is another world, and a good reward given to the righteous/generous, and vengeance taken of the wicked. And because of these words they had contention upon the face of the field; and Kain arose against Habel his brother, and drove a stone into his forehead, and killed him. JERUSALEM: And Kain said to Habel his brother, Come, and let us go forth upon the face of the field. And it was when they had gone out upon the face of the field, Kain answered and said to Habel his brother, There is neither judgment nor Judge, nor another world; neither is a good reward given to the righteous/generous, nor will vengeance be taken of the wicked. Nor was the world created in goodness, nor in goodness is it conducted. Therefore it is that your oblation was accepted with good will, and mine not accepted with good will. Habel answered and said to Kain, There is a judgment, and there is a Judge: there is another world, and a good reward is given to the righteous/generous, and vengeance taken of the wicked. And in goodness was the world created, and in goodness is it conducted. But according to the fruit of good works is it conducted. Because my works were better ordered than yours, my offering was accepted with good will, and yours was not accepted with good will. And as they two disputed on the face of the field, Kain arose against Habel his brother, and killed him.	8. And Cain said to Abel his brother: “Come! Let the two of us go out into the open field.’’ And when the two of them had gone out into the open field, Cain answered and said to Abel: “I perceive that the world was not created by mercy and that it is not being conducted according to the fruits of good words, and that there is favoritism in judgment. Why was your offering received favorably and my offering was not received favorably from me?” Abel answered and said to Cain: “I perceive that the world was created by mercy and that it is being conducted according to the fruits of good words. And because my works were better than yours, my offering was received from me favorably and yours was not received favorably from you.” Cain answered and said to Abel: “There is no judgment, and there is no judge and there is no other world. There is no giving of good reward to the just nor is vengeance exacted of the wicked.” Abel answered and said to Cain: “There is judgment, and there is a judge, and there is another world. And there is giving of good reward to the just and vengeance is exacted of the wicked in the world to come.” Concerning this matter the two of them were disputing in the open field. And Cain rose up against Abel his brother and killed him.
9. And the Lord said to Cain, "Where is Abel your brother?" And he said, "I do not know. Am I my brother's keeper?"	9. And the LORD said to Kain, Where is Habel your brother? And he said, I know not; am I the keeper of my brother?	9. And the LORD said to Cain: “Where is Abel your brother?” And he said: “I do not know. Am I my brother’s keeper?”
10. And He said, "What have you done? Hark! Your brother's blood cries out to Me from the earth.	10. And He said, What have you done? The voice of the bloods of the murder of your brother which are swallowed up in the earth, cries before Me from the earth. JERUSALEM: The voice of the blood of the multitude of the righteous/generous who were to arise from Habel your brother cries before Me.	10. And he said: “What is this that you have done? The voice of the blood of the righteous/generous multitudes that were to arise from Abel your brother is crying against you before me from the earth.
11. And now, you are cursed even more than the ground, which opened its mouth to take your brother's blood from your hand.	11. And now because you have killed him, you are cursed from the earth, which has opened the mouth, and received the bloods of your brother from your hand.	11. And now, Cain, you will be cursed from the earth that opened its mouth to receive the blood of your brother from your hands.
12. When you till the soil, it will not continue to give its strength to you; you shall be a wanderer and an exile in the land."	12. When you till the earth, it will not add to give strength to its fruits for you. A wanderer and an exile will you be in the earth.	12. When you till the earth it will no longer yield the fruits of the harvest to you. You, Cain, shall be an exile and a wanderer on the earth.”
13. And Cain said to the Lord, "Is my iniquity too great to bear?	13. And Kain said before the LORD, More heavy is my rebellion than can be borne (away). Yet is there power before You to forgive it. JERUSALEM: And Kain said before the LORD, My sins are greater than can be borne. Nevertheless there is power before You to absolve and forgive me.	13. And Cain said before the LORD: “My debts are too numerous to bear; before You, however, there is power to remit and pardon.
14. Behold You have driven me today off the face of the earth, and I shall be hidden from before You, and I will be a wanderer and an exile in the land, and it will be that whoever finds me will kill me."	14. Behold, You have cast me forth today from the face of the earth, and from before You is it possible to be hidden? And because I am a wanderer and an exile in the earth, any just one who finds me will kill me.	14. Behold, you banish me this day from the face of the earth, yet from before You it is not possible for me to hide. And Cain shall be an exile and a wanderer on the earth and anyone who meets him will kill him.”
15. And the Lord said to him, "Therefore, whoever kills Cain, vengeance will be wrought upon him sevenfold," and the Lord placed a mark on Cain that no one who find him slay him.	15. And the LORD said to him, Behold now, anyone who kills Kain, unto seven generations vengeance will be taken of him. And the LORD sealed upon the face of Kain the mark of the Name great and honourable, that any one who might find him should not kill him when he saw it upon him.	15. And the LORD swore to him: “Anyone who kills Cain, (judgment) will be suspended for him for seven generations." And the LORD placed a sign on Cain so that anyone who might meet him would not kill him.
16. And Cain went forth from before the Lord, and he dwelt in the land of the wanderers, to the east of Eden.	16. And Kain went out from before the LORD, and dwelt in the land of the wandering of his exile, which had been made for him from before, as the garden of Eden. JERUSALEM: And Kain went out from before the LORD, and dwelt in the land of exile and wandering, eastward of the garden of Eden. And it had been before Kain slew Habel his brother that the earth multiplied fruits, as the fruits of the garden of Eden; (but) from (the time that) he sinned and killed his brother, it changed, to produce thorns and thistles.	16. And Cain went out from be- fore the LORD and dwelt in the land, an exile and a wanderer, to the east of Eden. Now before he killed Abel, the earth used to produce before him like the fruits of the garden of Eden; after he had sinned, however, and killed Abel it changed to produce before him thorns and thistles.
17. And Cain knew his wife, and she conceived and bore Enoch, and he was building a city, and he called the city after the name of his son, Enoch.	17. And Kain knew his wife, and she conceived and bore Hanok; and he built a city, and called the name of the city after the name of his son, Hanok.	17. And Cain knew his wife and she conceived and bore Enoch. And he built a city and called the name of the city according to the name of his son, Enoch.
18. And Irad was born to Enoch, and Irad begot Mehujael, and Mehijael begot Methushael, and Methushael begot Lemech.	18. And there was born unto Hanok Irad, and Irad begat Mechujael, and Mechujael begat Methushael, and Methushael begat Lemek.	18. And to Enoch was born Irad, and Irad begot Mehujael, and Mehujael begot Methushael, and Methushael begot Lamech.
19. And Lemech took himself two wives; one was named Adah, and the other was named Zillah.	19. And Lemek took to him two wives; the name of the first, Ada, and the name of the second, Zillah.	19. And Lamech took two wives; the name of one of them was Adah and the name of the second was Zillah.
20. Now Adah bore Jabal; he was the father of those who dwell in tents and have cattle.	20. And Ada bore Javal; he was the chief (rab) of all those who dwell in tents, and are masters of cattle.	20. And Adah bore Jabel; he was the father of tent dwellers and cattle owners.
21. And his brother's name was Jubal; he was the father of all who grasp a lyre and a flute.	21. And the name of his brother (was) Juval: he was chief (rab) of all those who take part in song with the lyre and the pipe.	21. And the name of his brother was Jubal; he was the father of all who play the harp and the flute.
22. And Zillah she too bore Tubal cain, who sharpened all tools that cut copper and iron, and Tubal cain's sister was Na'amah.	22. And Zillah bare also Tuvalkain, the chief (rab) of all artificers who know the workmanship of brass and iron. And the sister of Tuvalkain was Naama; she was mistress of elegies and songs.	22. And Zillah: she also bore Tubal-cain, a craftsman in every art of bronze and iron. And the sister of Tubal-cain was Naamah, the in- ventor of dirges and songs.
23. Now Lemech said to his wives, "Adah and Zillah, hearken to my voice; wives of Lemech, incline your ears to my words, for I have slain a man by wounding (him) and a child by bruising (him).	23. And Lemek said to his wives Ada and Zillah, Hear my voice, wives of Lemek, hearken to my words: for I have not killed a man, that I should be slain for him; neither have I destroyed a young man, on whose account my children should perish.	23. And Lamech said to his two wives, Adah and Zillah: “Listen to my voice, wives of Lamech; attend to the words of my mouth. For I have not killed a man so that I should be killed because of him, and I have not destroyed a young man so that my descendants should be destroyed after me.
24. If Cain shall be avenged sevenfold, then for Lemech it shall be seventy seven fold."	24. For Kain who sinned and was converted by repentance (had protection) unto seven generations extended to him: and to Lemek, the son of his son, who had not sinned, it is just that it will be extended unto seventy and seven.	24. If Cain, who killed Abel, had (judgment) suspended for him for seven generations, it is but right that for Lamech, his grandson, who did not kill (judgment) be suspended: for seventy-seven generations it will be suspended for.”
25. And Adam knew his wife again, and she bore a son, and she named him Seth, for God has given me other seed, instead of Abel, for Cain slew him.	25. And Adam knew his wife again, at the end of a hundred and thirty years after Habel had been slain; and she bare a son, and called his name Sheth; for she said, The LORD has given me another son instead of Habel whom Kain slew.	25. And Adam knew his wife again and she bore a son and called his name Seth: “Because the LORD has appointed for me another son in the place of Abel; for Cain killed him.”
26. And to Seth also to him a son was born, and he named him Enosh; then it became common to call by the name of the Lord.	26. And to Sheth also was born a son, and he called his name Enosh. That was the generation in whose days they began to err, and to make themselves idols, and surnamed their idols by the name of the Word of the LORD.	26. And to Seth there was also born a son and he called his name Enosh. Then the sons of man began to make idols for themselves and to surname them by the name of the Memra of the Lord.

 

Rashi’s Commentary for: ‎ ‎ Bereshit (Genesis) ‎3:22 – 4:26‎

 

22 has become like one of us, having the ability He is unique among the earthly beings, just as I am unique among the heavenly beings, and what is his uniqueness? To know good and evil, unlike the cattle and the beasts.-[from Targum Jonathan , Gen. Rabbah 21:5]

 

and now, lest he stretch forth his hand, etc. And if he were to live forever, he would be likely to mislead people to follow him and to say that he too is a deity (Gen. Rabbah 9:5). There are also Aggadic midrashim, but they cannot be reconciled with the simple meaning.

 

24 east of the Garden of Eden-in the east of the Garden of Eden, outside the garden.-[from Gen. Rabbah 21:9]

 

the cherubim Angels of destruction.-[from Exod. Rabbah 9:11]

 

the revolving sword It had a blade to frighten him from re-entering the garden. The Targum of לַהַט is שְׁנַן , like, “He drew the blade (שְׁנָנָא) ” in Sanhedrin (82a), and in Old French it is lame. There are Aggadic midrashim, but I have come only to interpret its simple meaning.

 

Chapter 4

 

1 Now the man knew [This took place], prior to the above episode, before he sinned and was banished from the Garden of Eden. Also the conception and the birth [took place before], for if it were written: וַיֵדַע אָדָם it would mean that after he had been banished, he had sons.-[from Sanh. 38b]

 

Cain Heb. קַיִן based on קָנִיתִי , I acquired.

 

with the Lord Heb. אֶת יהוה , like עִם יהוה , with the Lord. When He created me and my husband, He alone created us, but with this one, we are partners with Him.-[from Gen. Rabbah 22:2, Mid. Tadshei, Niddah 31a]

 

Cain...his brother Abel Heb. אֶת קַיִן אֶת אָחִיו אֶת הָבֶל  The word אֶת, is repeated three times to suggest additional things. This teaches that a twin sister was born with Cain, and with Abel were born two. Therefore, it is said: וַתּֽסֶף , and she continued, or added.-[from Gen. Rabbah 22:2, 3]

 

2 a shepherd of flocks Since the ground was cursed, he refrained from working it.

 

3 of the fruit of the soil of the most inferior (Gen. Rabbah 22:5), and there is an Aggadah that states that it was flax seed (Mid. Tan. Beresheet 9, Targum Jonathan). (Another explanation: of the fruit From whatever came to his hand, not the best and not the choicest.)

 

4 turned Heb. וַיִשַׁע , and he turned. Likewise, (verse 5): “ וְאֶל מִנְחָתוֹ לֹא שָׁעָה ” means: [And to his offering] He did not turn. Similarly, (Exod. 5:9): וְאַל יִשְׁעוּ means: and let them not turn. Similarly, (Job 14:6): "שְׁעֵה מֵעָלָיו" means: turn away from him.

 

and...turned Fire descended and consumed his offering.-[from Song Zuta 6:2, Sefer Hayashar]

 

7 Is it not so that if you improve Its explanation is as the Targum renders it [i.e., if you improve your deeds.]

 

at the entrance sin is lying At the entrance of your grave, your sin is preserved.

 

and to you is it’s longing [The longing] of sin- i.e., the evil inclination-which constantly longs and lusts to cause you to stumble.

 

but you can rule over it If you wish, you will overpower it.-[from Sifrei Ekev 45, Kidd. 30b]

 

8 And Cain spoke He entered with him into words of quarrel and contention, to find a pretext to kill him. There are Aggadic interpretations on this matter, but this is the plain meaning of the verse.

 

9 Where is Abel your brother To enter with him into mild words, perhaps he would repent and say, “I killed him, and I sinned against You.” See above 3:9.

 

I do not know He acted as if he could deceive the Most High.-[from Tanchuma Buber, Bereishith 25, Gen. Rabbah 22:9]

 

Am I my brother’s keeper Heb. הֲשׁוֹמֵר This is a question asked in astonishment, as is every “hey” prefix vowelized with a “chataf pattah.”

 

10 Your brother’s blood Heb. דְמֵי , the plural form. His blood and the blood of his descendants. Another explanation: He inflicted many wounds upon him because he did not know from where his soul would depart.-[from Sanh. 37]

 

11 even more than the ground Even more than it [the earth] was already cursed for its iniquity, and also with this it continued to sin.-[from Gen. Rabbah 5:9; Mechilta Beshallach, Massechta d’Shirah, ch. 9] As stated above (1:11), the iniquity was its failure to produce trees with the taste of the fruit.

 

which opened its mouth to take your brother’s blood, etc And behold, I am adding to it a curse concerning you, that “it will not continue to give [you] its strength.” [In some editions, this is all one paragraph from “more than the ground.”]

 

12 a wanderer and an exile You have no permission to dwell in one place.-

 

13 Is my iniquity too great to bear This is a question. You bear the upper worlds and the lower worlds, and my iniquity is impossible for You to bear?-[from Tanchuma Buber, Bereishith 25; Gen. Rabbah 22:11; Targum Jonathan and Yerusahlmi]

 

15 Therefore, whoever kills Cain...! This is one of the verses that speak briefly and hint but do not [fully] explain. “Therefore, whoever kills Cain” is a threat. So shall be done to him, or such-and-such shall be his punishment, but it does not delineate his punishment.-[from Gen. Rabbah 22:12]

 

vengeance will be wrought upon him sevenfold I do not wish to wreak vengeance upon Cain now. At the end of seven generations, I will wreak My vengeance upon him, for Lemech, one of his grandchildren, will rise up and slay him. And the words שִׁבְעָתַיִם יֻקָם at the end of the verse, (after seven generations, vengeance will be wrought upon him)—refers to the avenging of Abel from Cain (Tan. Beresheet 11). This teaches that the beginning of the verse is an expression of a threat, that no creature should harm him. Similarly, (II Sam. 5:8): “And David said: Whoever smites the Jebusites and reaches the tower,” but it does not explain what would be done for him, but the verse spoke by hinting: [meaning] “Whoever smites the Jebusites and reaches the tower,” and reaches the gate and conquers it, “and the blind, etc.,” [meaning] and he will smite them too [i.e., the blind and the lame], because the blind and the lame said, “David shall not come into the midst of the house.” He who smites these, I will make into a chief and an officer. Here (II Sam.) he spoke briefly, but in I Chronicles (11:6), he explained [at length]: “He will become a chief and an officer.”

 

and the Lord placed a mark on Cain He engraved a letter of His Name on his forehead. [Other editions (of Rashi)]: Another explanation:

 

whoever finds me will kill me-This refers to the cattle and the beasts, but there were yet no humans in existence whom he should fear, only his father and mother, and he did not fear that they would kill him. But he said, “Until now, my fear was upon all the beasts, as it is written (Gen. 9:2): ‘And your fear, etc.,’ but now, because of this iniquity, the beasts will not fear me, and they will kill me.” Immediately, “and the Lord gave Cain a sign.” He restored his fear upon everyone-[as in ed. Guadalajara, 1476].

 

16 And Cain went forth He went out with humility, as if to deceive the Most High.-[from Gen. Rabbah 22:13]

 

in the land of the wanderers Heb. בְּאֶרֶץנוֹד , in the land where all the exiles wander.

 

to the east of Eden --There his father was exiled when he was driven out of the Garden of Eden, as it is said (3:24) “and He stationed at the east of the Garden of Eden, etc., to guard” the way of approach to the Garden, from which we can learn that Adam was there. And we find that the easterly direction always offers asylum for murderers, as it is said (Deut. 4:41): “Then Moses separated, etc.” [three cities of refuge]in the direction of the sunrise”-[Mid. Devarim Rabbah, Lieberman, p.60; Tan. Buber ad loc.]. Another explanation: בְּאֶרֶץנוֹד means that wherever he went, the earth would quake beneath him, and the people would say, “Go away from him; this is the one who killed his brother” [Mid. Tan., Bereishith 9].

 

17 and he was [i.e.,] Cain built a city, and he named the city in memory of his son Enoch.

 

18 and Irad begot Heb. יָלַד In some places, it says regarding the male הוֹלִיד , and in some places it says יָלַד , because the verb ילד can be used to express two meanings: the giving birth by the woman, nestre in Old French (naître in modern French), and the man’s begetting, anjandrer in Old French (engendrer in modern French.) When it says הוֹלִיד in the הִפְעִיל conjugation (causative), it speaks of the woman’s giving birth, i.e., so-and- so caused his wife to bear a son or a daughter. When it says יָלַד , it speaks of the man’s begetting, and that is anjandrer in Old French.

 

19 And Lemech took himself two wives It was not necessary to elaborate on all this, but it did so to teach us from the end of the section that the Holy One, blessed be He, kept His promise when He said, “vengeance will be wrought upon Cain sevenfold,” and Lemech arose after he had begotten sons and raised the seventh generation, and he slew Cain. This is what is meant by [Lemech’s statement] “for have I slain a man by my wounding, etc.”-[from sources quoted on verse 23]

 

two wives So was the custom of the generation of the Flood, one [wife] for propagation and one for marital relations. The one who was for marital relations would be given a potion of roots to drink, so that she should become sterile (in some editions, the following does not appear), and he would adorn her like a bride and feed her delicacies, but her companion was neglected and was mourning like a widow. This is what Job explained (24:21): “He feeds the barren woman who will not bear, but he does not adorn the widow.” [This is] as explained in the Aggadah of Chelek (Sanh. ch. 10) (not found in our edition, but in Gen. Rabbah 23:2).

 

Adah She was the one for propagation, called so because she was despicable to him and removed from him. עָדָה is the Aramaic translation of סוּרָה , turn away.

 

Zillah --She was the one for marital relations.[so named] because she would always sit in his shadow. (בְּצִלוֹ) These are the words of Aggadah in Genesis Rabbah.

 

20 the father of those who dwell in tents and have cattle --He was the first to pasture animals in uncultivated places and dwell in tents, one month here and one month here for the sake of his flocks. When the pasture in this place was depleted, he went and pitched his tent elsewhere (Targumim). According to the Midrash Aggadah (Gen. Rabbah 23:3) he would build houses for idol worship as it is said (Ezek. 8:3) ”The image of jealousy that provokes (God to) jealousy (הַקִנְאָה הַמַקְנֶה) and so did his brother grasp the flute and the lyre to sing to pagan deities. (Beresheet Rabbathi, p 49.)

 

22 Tubal-cain --He refined the craft of Cain. Tubal is related to the word תַּבְלִין (spices). He “spiced” and “refined” Cain’s craft to make weapons for murderers-[from Gen. Rabbah 23:3].

 

who sharpened all tools that cut copper and iron Heb. לטֵשׁ . He sharpened the tools [for working with] copper and iron, like (Job 16:9): “sharpens יִלְטוֹשׁ his eyes upon me.” חֽרֵשׁ is not an expression of פּוֹעֶל (a noun) but an expression of פּוֹעֵל (a verb) because it is vowelized with a small “kamatz”,(i.e., a tzeireh] and the final syllable is accented, i.e., he sharpens and burnishes all implements of the craft of copper and iron.

 

Na’amah She was Noah’s wife(Genesis Rabbah 23:3)

 

23 hearken to my voice-For his wives separated from being intimate with him because he had slain Cain and Tubal-cain, his (Lemech’s) son. [The story was] that Lemech was blind, and Tubal-cain was leading him. He spotted Cain, who appeared to him as an animal, and he told his father to draw the bow, and he killed him. As soon as he learned that it was his grandfather Cain, he clapped his hands together [in anguish] and clapped his son between them and killed him. So his wives separated from him, and he attempted to appease them.

 

hearken to my voice to hearken to me to agree to live with me, for was the man I killed, killed because of my wounding? Did I wound him intentionally, that the wound should be attributed to my name? And the child I killed, was he killed by my bruising, i. e., on account of my [intentional] bruising? This is a question. Did I not do it inadvertently and not intentionally? This is not my wound, and this is not my bruise. פֶּצַע is a wound inflicted by a sword or an arrow, machadure in Old French.

 

24 If Cain be avenged sevenfold Cain, who killed intentionally, was given an extension until seven generations. How much more should I, who have killed unintentionally, be given many times seven.

 

seventy-seven-fold Heb. שִׁבְעִים וְשִׁבְעָה An expression meaning many sevens is used here. So did Rabbi Tanchuma explain it. [This does not appear in extant editions of Tanchuma, but in Yalkut Shim’oni it is quoted from Tanchuma]. In Midrash Genesis Rabbah (23:4): Lemech did not kill anyone, but his wives separated from him after they had fulfilled [the commandment of] propagation, because a decree had been issued to destroy Cain’s seed after seven generations. They said, “Why should we give birth in vain? Tomorrow, the Flood will come and inundate everything!” He answered them, “Have I slain a man for whom I should be wounded? Did I slay Abel, who was a man in stature and a child in years, that my seed should be annihilated for that iniquity? If Cain, who killed, was given an extension of seven generations, I, who did not slay- how much more so should I be given an extension of many sevens!” Now this is an absurd deduction from a minor to a major case, [because] if so, the Holy One, blessed be He, could not exact His debt nor fulfill His word.

 

25 And Adam knew, etc. Lemech came to the first man (Adam) and complained about his wives. He (Adam) said to them, “Is it for you to be so strict concerning the decree of the Omnipresent? You perform your commandments, and He will do His.” They [the wives] said to him, “Correct yourself first. Haven’t you separated from your wife already 130 years since death was decreed because of you?” Immediately, “And Adam knew, etc.” What is the meaning of עוֹד [again]? This is to say that his desire [for Eve] was increased above his previous desire [Genesis Rabbah 23:4:5]. See also Eruvin 18b.

 

26 then it became common Heb. הוּחַל , is an expression of חוּלִין  profaneness: to name people and idols with the name of the Holy One, blessed be He, to make them idols and to call them deities.-[from Gen. Rabbah 23:7; Baraitha of 49 Methods, quoted in Yalkut Shimoni]

 

Ketubim: Tehillim (Psalms) 2:1-12

 

 

Rashi’s Commentary on Tehillim (Psalms) 2:1-12

 

1 Why have nations gathered Our Sages (Ber. 7b) expounded the passage as referring to the King Messiah, but according to its apparent meaning, it is proper to interpret it as referring to David himself, as the matter is stated (II Sam. 5:17): “And the Philistines heard that they had anointed David as king over Israel, and all the Philistines went up to seek, etc.,” and they fell into his hands. Concerning them, he says, “Why have nations gathered,” and they all gathered.

 

and kingdoms think vain things in their heart.

 

and kingdoms Heb. ולאמים . Menachem interprets לאמים , אמות , and גוים as all closely related.

 

2 Kings of a land stand up and nobles take counsel, etc. Heb. רוזנים , senors (seigneurs) in Old French, lords.

 

take counsel Heb. נוסדו , an expression of counsel (סוד) , furt konsilez in Old French (furent conseilles), they hold counsel (see below 55:15). And what is the counsel?...

 

3 Let us break their bands Deronproms lor koyongles in Old French (as in Jer. 27:2). These are the bands with which the yoke is tied. their cords Heb. עבתימו , lor kordes (leur cordes) in Old French.

 

4 laughs...mocks...speaks They are meant as the present tense.

 

5 Then He speaks to them Heb. אלימו , like אליהם . And what is the speech?...

 

6 But I have enthroned My king Why have you gathered together? I have appointed this one for Me to govern and to reign on Zion, My holy mount.

 

7 I will tell of the decree Said David, “This is an established decree, and [one] that I have received to tell this and to make known.”

 

The Lord said to me through Nathan, Gad, and Samuel.

 

You are My son The head over Israel, who are called “My firstborn son.” And they will endure through you, as is stated concerning Abner (II Sam. 3:18): “for God said, etc., ‘By the hand of My bondsman David shall I deliver...Israel.’” And for their sake, you are before Me as a son because they are all dependent upon you.

 

this day have I for I have enthroned you over them.

 

begotten you to be called My son and to be beloved to Me as a son for their sake, as it is stated (II Sam. 7: 14) concerning Solomon: “I will be to him a father, and he shall be to Me a son.” We find further concerning David (Ps. 89:27) “He shall call Me, ‘You are my Father, my God, and the Rock of my salvation.’”

 

8 Request of Me Pray to Me whenever you come to battle your enemies.

 

9 You shall break them Heb. תרעם [like] תרוצצם .

 

with an iron rod That is the sword.

 

you shall shatter them Heb. תנפצם , you shall break them, and that is the expression of נפוץ throughout the Scriptures, a potsherd that is broken into fine pieces.

 

10 And now, [you] kings, be wise The Jewish prophets are merciful people. They reprove the heathens to turn away from their evil, for the Holy One, blessed be He, extends His hand to the wicked and to the righteous.

 

11 and rejoice with quaking When the quaking, about which it is written (Isa. 33:14): “Trembling seized the flatterers,” comes, you will rejoice and be happy if you have served the Lord.

 

12 Arm yourselves with purity Arm yourselves with purity of the heart. Some explain נשקו as garnimont in Old French, equipping. (This is from the verb, garnir. Garnimont means to provide, as in Gen. 41:40). Menachem (p. 179) interprets it as an expression of desire, as (in Gen. 3:16): “Your longing (תשוקתך) shall be for your husband.”

 

lest He become angry Heb. יאנף , lest He become angry.

 

and you perish in the way Like the matter that is stated (above 1:16): “but the way of the wicked shall perish.”

 

for in a moment His wrath will be kindled For in a short moment His wrath will suddenly be kindled against them, and at that time, the praises of all those who take refuge in Him will be discerned, the praises of all who take refuge in Him.

 

Meditation from the Psalms

Tehillim (Psalms) 2:1-12

By: Hakham Dr. Hillel ben David 

 

After describing the good fortunes of the righteous and the failure of the wicked in Psalm 1, the Psalmist now answers the classical question which is posed against this thesis: ‘Why then do the wicked prosper?’ He replies that the success of the evil is short lived. Their doom is impending for G-d Himself scorns them from above. If we are not worthy of witnessing their downfall today, the world will surely see it in Messianic times.

 

Thus, we understand why Chazal^[1] consider the first two Psalms as one. Though technically and physically separated, they complement each other spiritually and thematically.^[2]

 

Although the Sages taught that this chapter describes Messianic times, Rashi^[3] and Radak^[4] suggest that the simple reading of the text lends itself more readily to the events of David’s own career, specifically the time immediately following his coronation. ‘And when the Philistines heard that they had anointed David King over Israel, all of the Philistines came up to seek David’ [to attack him].^[5]

 

In reality, the two proposed settings past and future, present no contradiction. David had the ability and the genius to be stimulated and inspired so profoundly by present events that he could soar above the boundaries of time, and sing of past, present, and future in the same breath, with the same words.

 

In the brazen Philistines of his day, David detected the seeds of גוג ומגוג, Gog and Magog, the arch-enemies of Messiah. The war of Gog and Magog begins when all seventy nations of the world unite against Israel (the numerical value of גוג ומגלג-gog u’magog is 70). All of those nations will suffer internal instability, and will be plagued by revolution, audacity, atheism, scandal, and unbridled inflation. Truth will be virtually non-existent and falsehood will prevail.^[6]

 

The ultimate victory of Messiah over evil will demonstrate G-d’s supremacy as it was never displayed before. ‘And David said.  … Yours, HaShem is the greatness and the power and the glory and the victory and the majesty, for all that is in heaven and on earth is Yours. Yours, HaShem, is the kingdom and You are exalted as Head above all.^[7] ‘Exalted as head above all: This will be evident after the war of Gog and Magog’.^[8]

 

It seems to me that the pivotal pasuk of this chapter of Psalms is:

 

Tehillim (Psalms) 2:7 I will tell of the decree: HaShem said unto me: 'Thou art My son, this day have I begotten thee.

 

His Eminence Hakham Dr. Yosef ben Haggai wrote an excellent introduction to the Psalms which uses the above pasuk as its introduction:

The Psalms:

A Theocratic Commentary on the Torah

By the Messiah of Israel

Introduction Part I

By Hakham Dr. Yosef ben Haggai

 

INTRODUCTION

 

David M. Howard^[9] has published a good overview of major studies in the books of Psalms since the 19^th century. Particularly, this article surveys the trends in Psalms studies since 1970, but more particularly in the last 10-15 years. This overview describes how the academic study of the book of Psalms has led us nowhere, thanks in great measure to the obsessive and dogmatic positions of the school of higher criticism. It seems that those who did not accept this “trend” were labeled not worthy enough to be considered of academic value, and their writings were shunned from major Theological Journals.

 

Duane L. Christensen^[10] makes this point clear when describing some of the ground breaking work being done on the Psalms from a different perspective. He writes:

 

“Edward G. King examined the Psalter in light of Büchler’s thesis with fascinating results. Unfortunately his insights were not easily reconciled with the conclusions and underlying presuppositions of the method of form criticism as it was developing in the study of the Psalms. The result was that the work of Büchler and King was largely ignored within the mainstream of Biblical scholarship, particularly in Christian circles.”

 

In fact, several most expensive thick tomes have appeared since the 19^th century as academic commentaries on the Psalms, and with little practical application whatsoever, monuments to man’s folly and intellectual endeavors without being thoroughly grounded in the fear of G-d, which King Solomon by divine revelation informs us that it is “the beginning and chief part of wisdom.” On the other hand, a constellation of folksy volumes pretending to be commentaries on the Psalms but totally devoid of any rigorous academic research are being retailed for the benefit of those concerned only with a skin-deep religion that is totally intended not to cause any major transformation in the individual nor to produce such behaviors and perfect religion that a man should have at all times before his Creator. Sadly, such is the present state of research and commentary on this most important book of the Hebrew Scriptures.

 

The problem for this state of affairs has been one of approach that looks at the book of Psalms devoid of the context in which they were penned or intended to be read. This can be seen from the commonly held assumption as to the basic purpose and understanding of the book of Psalms. Such has been put succinctly as^[11]:

 

“Composed by King David, the book of Psalms has been a source of inspiration and a refuge from distress throughout the centuries for both Jew and non-Jew alike. To read from its pages is to enter into a conversation with G-d, whether to express our gratitude or plead for His compassion and confers upon the reader the ability to draw down a G-dly light which can light up the world.” 

 

And whilst this is perfectly true, this and similar definitions do poor justice as to how these Psalms came into being. This widely and most eloquent explanation fails to explain or give an account as to how the Psalms “confer upon the reader the ability to draw down a G-dly light which can light up the world.” The problem then with this definition is one that fails to address its internal evidence, and context.  

 

This commentary on the Psalms tries to build upon the work of Büchler^[12] and King^[13] but with a totally different point of departure. One which is based in part on the command in the Torah given to Jewish kings to write for themselves a scroll of the Torah so that he should read from it and meditate on it, all the days of his life (cf. Deuteronomy 17:18)^[14]. 

 

DAVID AS THE MESSIAH

 

Few have considered that it was to David, the only human being, to whom G-d ever said:

 

“Truly it is I that has established My king upon Zion, My holy mountain.” I will tell of the decree: Ha-Shem said unto me: “You are My son, this day have I begotten you. Ask of Me, and I will give the Gentiles for Your inheritance, and the ends of the earth for Your possession.” – Psalms 2:6-8

 

Some have taken these words as referring to the Messiah that it is to come, yet none can refute the obvious, that is, that the plain and literal meaning of these words were spoken of and directed to King David, the Messiah of Israel. This can’t be disputed since in Psalm 89:28-34 we read:

 

“I also will appoint him My first-born, the highest of the kings of the earth. For ever will I keep for him My mercy, and My covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of heaven. If his children forsake My law, and walk not in Mine ordinances; if they profane My statutes, and keep not My commandments; then will I visit their transgression with the rod, and their iniquity with strokes. But My mercy will I not break off from him, nor will I be false to My faithfulness.”

 

This self evident truth is important since then the Psalms must be understood as the writings of the Messiah, the son of G-d, and the begotten of Ha-Shem. This “begotten” (in Psalm 2:7) of course must be understood as Cohen, et al^[15] state:

 

“To be understood in a figurative sense. On the day of his enthronement, the king was begotten of G-d, as His servant to guide the destinies of His people.”

 

This does not do away, though with the metaphorical (Midrashic) interpretation that Psalm 2:7 alludes to the coming Messiah. For in Midrash Tehillim II:9^[16] we read:

 

“This day have I begotten thee (ibid.). R. Huna said: Suffering is divided into three portions: one, the Patriarchs and all the generations of men took; one, the generation that lived in the time of [Hadrian’s] persecution took; and one, the generation of the lord Messiah will take. When the time comes, the Holy One, blessed be He, will say: “I must create the Messiah – a new creation.” As Scripture says, This day have I begotten thee – that is, on the very day of redemption, God will create the Messiah.”

 

In other words, the Psalms like most of the Hebrew Scriptures seem to have a prophetic bipolarity or double assignment, in this case, one to King David the Messiah, and the other to the Messiah to come. Perhaps, what we have here is David fully imbued with the spirit of the Messiah, and the Messiah to come, fully imbued with the genetic make-up of David as his physical descendant. And thus what applies to one also applies to the other. The fact of this double polarity and assignment can be better seen in the purpose of this book as stated by its author or compiler.

 

A similar case of Scripture bi-polarity or “double fulfillment” can also be seen in the case for example of Moses’ words:

 

“A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken” (Deuteronomy 18:15).

 

The plain and literal meaning of these words have their fulfillment in the successor of Moses, his disciple Yeshoshua (more commonly known as Joshua). Yet, there is also a fulfillment of these words also in the Messiah that is to come.

 

SEARCHING FOR THE PURPOSE OF THE BOOK OF PSALMS

 

King David is not only the author of a number of Psalms but also tradition, both Christian and Jewish, attributes him as the compiler of this book of Psalms. The question then is what did David aim to accomplish when he compiled this book of Psalms? Did he merely intend to express his spirituality and devotion to G-d through music and thereby establish a normative approach to G-d? 

 

In fact if we pay attention to the definitions of purpose advanced by many, that the Psalms’ objective, are merely expressions of meditation and spirituality. However, even if this be so, it seems that this is only part of the story and does not fully explain nor take into account the centrality of the role of the Torah in the life of G-d’s people, and in the life and ministry of King Messiah, neither does it fully explain the relationship of the Messiah with the Torah (cf. Deuteronomy 17:18 & Joshua 1:7-8).

 

To accomplish this, we need a better and more profound explanation of the basic purpose of the books of Psalms. We need to rediscover the purpose of the Psalms and bring them to their legitimate position and place within the context of the Torah. We need to explain how obedience to the Torah by the Messiah gave birth to such expressions of spirituality praise and devotion to G-d, most blessed be He!

 

The picture or impression one often obtains when reading commentaries on the Psalms, both Jewish and Christian is one in which David went about composing some hymns or songs of praise to accompany the worship at the Temple. And this, completely divorced from the Scroll of the Torah which he was to read all the days of his life, and at the same time divorced from the Sabbath and festival and readings of the Torah at the Temple. This seems a bit far fetched given the caliber of his prophecy which is itself derived from the prophetic Torah.

 

Other authors would leave us with the impression that David was such a spiritual light that he would be equivalent to a modern Kabbalist plumbing the depths of the interaction of G-d with men, and men’s response to G-d’s merciful deeds. Again, neither this explanation or the one before it accounts for the social milieu in which these songs of praise were composed. The problem with these defective portrayals of the Psalms is the disjunction of the Psalms from the Torah. The Torah seems to be somehow divorced from the reality of the Psalms make-up; there is a complete lack of an intimate and profound meaningful nexus between the two.

 

What is much needed then is a paradigm shift in the understanding and identification of the main objective of the Psalms, one which accounts fully for the milieu in which they were composed. What is this milieu that we have repeatedly mentioned is lacking in explaining the objective of the Psalms?

 

THE SABBATH AND THE TORAH IN RELATION TO THE PSALMS

 

Chiefly among them is the “Lectio Continua” of the Torah. When King David and others wrote these wonderful songs of praise and worship, they did so in relation to the portion of the Torah that was read for that week in the Temple or the local gatherings (Ma’amadot) in localities far from the Temple. The Torah is not just only a series of five books to be read whenever one pleases, but it is also a series of five books to be read in “Lectio Continua,” each lesson at a precise point in time during the year!

 

This idea that the Torah is read in time to create a specific prophetic space, can be seen with regards to the Sabbath. The Sabbath comes whether we acknowledge it or not. Yet if we want to enter to that prophetic space in time of the Sabbath, the lady of the house needs to light candles and inaugurate that “prophetic Sabbath space” in her home at a certain point in time. She needs to separate the holy from the mundane and create a Sabbath reality so to speak, at a certain time in order that this particular prophetic space in time can be enjoyed. Men have to join a minyan (group of ten or more men) and recite Kabbalat Shabbat (reception of the Sabbath) at a certain point in time in order to create that prophetic space in time for the community in order that all may enjoy the Sabbath.

 

In other words when a certain portion of the Torah is read at a precise time, a definite and special prophetic space in time is created which differs in substance if we would have read a different portion of Torah at the same prophetic point in time. The two realities or prophetic spaces in time would be completely different. For example, the prophetic reality of Shabbat Parah (the Sabbath when we read about the red heifer) differs in substance from the prophetic reality of Shabbat Shekalim (the Sabbath when we read about the annual Temple tax). Thus, certain words of the Torah, certain divisions of the Torah, are meant to be read at specific prophetic points in time so that we may create specific realities, specific prophetic spaces in time. When we then read the exact specific portions of the Torah in their corresponding specific points in time then we are most solemnly creating new prophetic realities in time.

 

Viewed from this perspective, we can, therefore, say that there could be no greater meaningful prophetic activity than the observance of G-d’s Sabbaths, and the reading and meditation of the correct portions of the Torah prescribed for the appropriate specific points in time.          

 

David, the Messiah, is then very aware of this important prophetic principle and that the Torah is the greatest prophecy ever uttered. His Psalms, are very much aware of this phenomenon, and each share in this special prophetic space that each section of the Torah creates in time. This principle of particular words of prophecy suited for particular times is reflected in the statement of King Solomon who wrote: “A man has joy in the answer of his mouth; and a word in due season, how good is it!” (Proverbs 15:23). That is, the words of the prophetic Torah are connected to particular “due seasons,” and were designed to be uttered at specific times to create specific intended realities and prophetic spaces in time. Conversely, when a word is read out of season it is not good – i.e. it does not produce the reality which was intended to be its outcome.

 

Each week we read special Seder of the Torah that creates a specific space in time, it prophesies uniquely to our needs, desires, and endeavors that take place in the specific week which it addresses. It is our duty then to explore this prophetic space in time which these specific words of Torah have created. We need to appropriate for ourselves these holy words and shape the week of our endeavors, thoughts, emotions and happenings by them. And this is exactly what the Psalmist does. He takes in order a particular Seder or Sedarim of the Torah and gives expression to the realities of G-d’s kingdom before him. The King Messiah, enters into those holy and prophetic spaces in time created by the specific readings of the Torah and takes possession of them and then goes about shaping the world and the future by means of those specific words of Torah.

 

The Psalmist in fact alludes to this principle on two occasions:

 

“All of them wait for You, that You may give them their food (i.e. their portion of Torah) in due season.” (Psalm 104:27), and

 

“The eyes of all wait for You, and You give them their food (i.e. their portion of Torah) in due season. (Psalm 145:15).

 

Much later the Master of Nazareth equally restates this principle in his abbreviated form of the Amida prayer when he teaches:

 

“Give us this day our daily bread (i.e. our daily portion of the Torah).” (Matityahu 6:11)

 

Therefore, the reading of the Torah on each Sabbath frames the living reality of the coming week inaugurated by it, for it is the specific bread needed for that specific season in time. The Psalmist, that is the Messiah, then goes about taking this “bread given in its due season” and proceeds to digest it and derive from it important principles of Theocratic government. For the Messiah’s chief preoccupation and need is to provide good and just governance based upon the teachings of the Torah for the chosen people of G-d, most blessed be He!

 

Any particular Psalm, therefore, is not by itself a self-contained unit of prophetic revelation, but it is, as we might put it, a unit of derived prophetic revelation borne in the particular context of a specific Torah Seder read at a precise and specific point in time. Apart from Joshua, Samuel, and Chronicles, the books of Psalms are therefore the most ancient Midrashic commentary on the Torah. Each psalm speaking about and addressing theocratic issues consistent with a very specific reality created in time by a specific Torah Seder.  

 

The great Jewish philosopher, Rabbi Abraham Joshua Heschel^[17], in endeavoring to explain the Sabbath, coined the famous phrase “the Sabbaths are sanctuaries in time.” He explains that the Sabbaths are our great cathedrals, the Jewish equivalent of sacred architecture. In fact, when explaining the meaning of time from a Scriptural perspective, Heschel argues:

 

“Judaism is a religion of time aiming at the sanctification of time. Unlike the space-minded man to whom time is unvaried, iterative, homogeneous, to whom all hours are alike, quality-less, empty shells, the Bible senses the diversified character of time. There are no two hours alike. Every hour is unique and the only one given at the moment, exclusive and endlessly precious. …

 

Technical civilization is man’s conquest of space. It is a triumph frequently achieved by sacrificing an essential ingredient of existence, namely, time. In technical civilization, we expend time to gain space ...  The meaning of the Sabbath is to celebrate time rather than space. Six days a week we live under the tyranny of things of space; on the Sabbath we try to become attuned to holiness in time. It is a day on which we are called upon to share in what is eternal in time, to turn from the results of creation to the mystery of creation; from the world of creation to the creation of the world. …

 

What is the Sabbath? A reminder of every man’s royalty; an abolition of the distinction of master and slave, rich and poor, success and failure. To celebrate the Sabbath is to experience one’s ultimate independence of civilization and society, of achievement and anxiety. The Sabbath is an embodiment of the belief that all men are equal and that equality of men means the nobility of men. The greatest sin of man is to forget that he is prince.” ^[18]

 

Whilst Heschel is correct in his proposition that Sabbaths are “sanctuaries in time,” we must however note that these sanctuaries are not just mere empty cathedrals in time, since what makes each particular Sabbath different and distinct from any other is the specific Torah furnishing that has been particularly designed for that specific Sabbath. 

 

Perhaps, the greatest obstacle to be breached in order to effect this paradigm shift when understanding the goal of each individual Psalm, and the five books of Psalms as a whole, is intrinsically connected to how we view and understand time and the Sabbath in particular. Sabbath-observance is a mighty act of creation. To observe the Sabbath is to participate in God’s intention for the rhythm of creation. To observe the Sabbath entails the framing of the realities of the week to conform to the specific words of the prophetic Torah that were precisely designed for that specific Sabbath. Not observing the Sabbath is a violation of the created order; it gradually returns that created order to a state of chaos. What the creatures do with the Sabbath has numerous and vital cosmic effects.

 

Western civil religion, on the other hand, calls us to worship in the temple of the free, unrestricted marketplace, offering up our time and receiving the blessings of money.  "Time is money," its catechism says. How did this "time is money" idea come about? During World War II, Britain developed the Gross Domestic Product as a measure of national wealth, to track the resources necessary to fight the war. Afterward, the U.N. adopted it as a way to compare the relative wealth of nations. It measures only goods and services bought and sold, and is taken as an indicator or national well-being.  Increase is good, decrease is bad.  Yet in medical science, unrestricted growth in the body is called a cancer.

 

Measured by the GDP, cancer is good, Infant mortality is good, and Drive-by shootings are good because they are worth $20K in services bought and sold.  If the victim dies and there's a murder trial, then from the GDP perspective it is even better, since the services traded may amount to $100K or more. An oil tanker spill is worth $5-20M, an airline crash or terrorist bombing is worth even more. Yet on this scale of productivity measurement, teaching to read to a child is worthless (unless this activity is seen as producing a better slave to produce more sophisticated products in our modern conveyor-belt industries). Kindness and courtesy are absolutely worthless.  Helping a neighbor: totally worthless. Volunteer work with the hungry and thirsty, the sick, the homeless, those in prison - all worthless. And of course, observing the Sabbath from this utilitarian perspective is totally worthless and even counterproductive, since that time could be used for enjoyment or provision of pleasures that by themselves produce even more trade.

 

But if we accept the paradigm shift, and discover the reality that Sabbath observance with its specific and tailor-made prophetic Torah reading, for each individual Sabbath, frames the realities and outcomes for the next six coming days, then we would pay special attention as to what specific Torah Readings must be read, commented upon, and internalized on each specific Sabbath. For we would be aware that a Torah reading for the wrong Sabbath will not produce the required and intended results, and that issues of the coming week are all related to the specific prophetic Torah portion that G-d designed to be read on a specific Sabbath.

 

If we could but understand that vital issues in our life, and that of the world in general, are framed by the specific, prophetic, Torah portion we read for a specific week, that the system of “Lectio Continua” of the Torah was intended to prophesy to every specific coming week in time, then our Sabbath observance would turn, in fact, to become the most creative time in the whole week! And it is this principle that the Psalmist, in his five books of Psalms, wants to impress upon us.           

 

The message of the Psalmist in each of his Psalms is, therefore, that man does not need to surrender to helplessness, he does not need to surrender to a co-modified price-tag, he does not need to accept the fate created by others for him, for he has been divinely endowed with particular gifts and abilities to shape his future and to create his own fate. But, as in every mechanism, there is a protocol or order in which things happen or are being done, and if man wants to express and enjoy the fullness and wealth of his humanity, he needs to observe certain rules and procedures of the cosmic mechanism that G-d mercifully created for him and for his enjoyment.

 

The connection of each Psalm to specific Torah readings and therefore to particular Sabbaths, was first proposed in earlier times by the Midrash on Psalms^[19] and at the beginning of this century by Edward G. King.^[20] King, went about to apply the principles laid out by Büchler (ibid) on his work of the Triennial Cycle of Torah readings. And whilst his application broke new ground in the understanding of the composition and goals of each psalm, yet he parted from some defective information which Büchler had advanced. The Torah, in fact, was to be read in two cycles each of 3 and ½ years and attuned to the Shmitah cycles. Nevertheless, the ground-breaking findings of Büchler on the Torah, and King on the Psalms is that the Psalms are not unrelated pieces of revelation or special praises that came spontaneously with reference to nothing. But on the contrary, King proposed that the Psalms are connected harmoniously to the reading of the Torah, and that their arrangement in the Psaltery was effected in relation to the specific Torah readings for each Sabbath in a particular cycle of years.

 

THE CHIEF PURPOSE OF THE MESSIAH

 

It is evident from the reading of Joshua 1:7-8 that the concept of the Messiah is thoroughly grounded in the Torah. One of the little explored definitions of the purpose of the Messiah has been precisely described by the prophet Isaiah, who stated:

 

“The LORD is delighted, for his righteousness’ sake, he will magnify the Torah (Law) and make (it – i.e. the Torah) honorable.” (Isaiah 42:21)

 

That is, one of the basic purposes of the Messiah is to enlarge (magnify), make great, and honorable all the commandments and prophecies contained in the Torah for each particular Sabbath.

 

At the beginning of the books of Psalms, King David the Messiah, states that an “ISH” (a prominent regal man who is righteous (i.e. the Messiah and his officers) “will delight in G-d’s Torah and in it will meditate day and night” (Psalm 1:2). This principle is best understood if we quote four passages in toto so that the profound relationship of Messiah with the Torah becomes quite evident.

 

“And it shall be, when he (i.e. the King Messiah of Israel) sits upon the throne of his kingdom, that he will write for himself a copy of this Torah (law) in a book, out of that which is before the priests the Levites. And it (i.e. the book of the Torah) shall be with him, and he will read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this Torah (law) and these statutes, to do them; that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel.” (Deuteronomy 17:18-20).

 

“‘Only, be strong and very courageous, to observe to do according to all the Torah (law) which Moses My servant commanded you; you will not turn aside from it right or left, so that you do act wisely in every place wherever you go; this book of the Torah (law) will not depart out of your mouth, and you will meditate in it by day and by night, so that you will observe to do according to all that is written in it, for then you will cause your way to prosper, and then you will act wisely.” (Joshua 1:7-8)

 

“O the happiness of the (royal) man that has not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful. But his delight (his will) is in the Torah (law) of the LORD; and in His Torah (law) does he meditate day and night.” (Psalms 1:1-2).

 

“The LORD is delighted, for his righteousness’ sake, he will magnify the Torah (Law) and make (it – i.e. the Torah) honorable.” (Isaiah 42:21)

 

From this picture we can see that King David the Messiah was under the obligation to read from the Torah “all the days of his life” (Deut. 17:19), and which he interprets as: “But his delight (his will) is in the Torah (law) of the LORD; and in His Torah (law) does he meditate day and night.” (Psalms 1:1-2). Now, the text says “all the days of his life,” and since the throne of David is forever, as we read in Psalm 89:28-29 –

 

“I also will appoint him My first-born, the highest of the kings of the earth. Forever will I keep for him My mercy, and My covenant shall stand fast with him. His seed also will I make to endure forever, and his throne as the days of heaven.” 

 

Then it logically follows that G-d through His King Messiah and his agents will cause the reading of the Torah in “Lectio Continua” to be in force even during the coming Messianic age.

 

The above four Scripture quotations pretty much tie the concept of the Messiah King of Israel with the Torah, as one who rules the people of G-d by means of and by virtue of the prophetic Torah. It is he and his officers who enable the people of G-d to occupy that prophetic space in time of the Sabbaths and fashion each week of the cycles of year according to the prophecies of the Torah. Thus, a Messiah King of Israel, or an officer of him who fails to establish week by week the prophecies of the Torah, and shape the realities of each week by means of that Torah, is relinquishing his sacred duty and is guilty, in fact, of nothing less than treason. 

 

Thus far His Eminence’s shiur.

 

We see that when Psalms chapter one and two are viewed together, as Chazal did, they form the introduction and the conclusion for this shiur.^[21] It is also apparent that there is a firm connection between the Psalms and the Torah portion.

 

 

Ashlamatah for Shabbat HaGadol:  Malachi 3:4-24

 

 

Rashi’s Commentary for the Ashlamata of Malachi 3:4-24

 

 6 For I, the Lord, have not changed Although I keep back My anger for a long time, My mind has not changed from the way it was originally, to love good and to hate evil.

 

and you, the sons of Jacob Although you die in your evil, and I have not requited the wicked in their lifetime

 

you have not reached the end You are not finished from before Me, for I have left over the souls to be requited in Gehinnom. And so did Jonathan render. And you of the House of Jacob, who think that whoever dies in this world, his verdict has already ended, that is to say, you think that My verdict has been nullified, that he will no longer be punished. Our Sages (Sotah 9a), however, explained it: אשָׁנִיתִי - I did not strike a nation and repeat a blow to it; but as for you, I have kept you up after much punishment, and My arrows are ended, but you are not ended.

 

8 Will a man rob Our Sages explained this as an expression of robbery, and it is an Aramaism.

 

With tithes and with the terumah levy The tithes and the terumah - levy that you steal from the priests and the Levites is tantamount to robbing Me.

 

9 You are cursed with a curse because of this iniquity, for which I send a curse into the work of your hands; but nevertheless, you rob Me.

 

10 so that there may be nourishment in My House There shall be food accessible for My servants.

 

11 And I will rebuke the devourer for your sake The finishing locusts and the shearing locusts, which devour the grain of your field and your vines.

 

12 a desirable land A land that I desire.

 

14 “It is futile to serve God” We worship Him for nothing, for we will receive no reward.

 

in anxious worry with low spirits.

 

15 And now we praise the bold transgressors, etc. We worshipped Him and kept His charge, but now we see that the wicked are prospering - to the extent that we praise them for the wicked deeds.

 

Yea, they tempt God, saying, “Let us see what He will be able to do to us.”

 

and they have, nevertheless, escaped harm, and they have not stumbled.

 

16 Then the God-fearing men spoke, etc. I retort upon your words then, when the wicked commit evil and the good go about in anxious worry because of Me. The God-fearing men spoke to one another not to adopt their evil deeds; and, as for Me, their words are not forgotten to Me. And although I do not hasten to visit retribution, I have hearkened and heard, and I have commanded that a book of remembrance be written for them. Their words shall be preserved for Me.

 

17 for that day when I make a treasure that I have stored and put away, with which to pay My reward. There I will show you what the difference is between a righteous man and a wicked man.

 

a treasure a treasure; estouj, estui in Old French.

 

19 For lo, the sun comes This instance of יוֹם  is an expression of sun, for so did the Sages state that there will be no Gehinnom in the future, but the Holy One, blessed be He, will take the sun out of its case; the wicked will be punished thereby and the righteous will be healed thereby. That is the meaning of what is stated (verse 20): “And the sun of mercy shall rise for you who fear My Name, etc.”

 

neither root nor branch Neither son nor grandson

 

20 and be fat an expression of fat, as in (Jer. 50: 11), “as you become fat, like a threshing heifer.”

 

as fatted calves [the calves] that enter the team to be fattened; kopla, cople in Old French: animals tied together.

 

21 And you shall crush and you shall press. This is an expression of pressing, similar to (Ezek. 23:8) “they pressed their virgin breasts.”

 

24 that he may turn the heart of the fathers back to the Holy One, blessed be He.

 

through the children lit., on. He will say to the children affectionately and appeasingly, “Go and speak to your fathers to adopt the ways of the Omnipresent.” So we explain, “and the heart of the children through their fathers.” This I heard in the name of Rabbi Menahem, but our Sages expounded upon it in tractate Eduyoth (8:7), that he will come to make peace in the world.

 

Commentary on the Ashlamatah of Malachi 3:4 - 24

By: H.Ex. Adon Shlomoh Ben Abraham

 

Shabbat HaGadol is the Shabbat which precedes Passover. In Egypt, Israel celebrated the very first Shabbat Ha-Gadol on the tenth of Nissan, five days before their redemption.  According to tradition, the 10th of Nisan in the year of the Exodus was a Saturday (Sabbath). It was considered a great event, in fact a miracle, that the Israelites could on that day select a lamb for sacrifice without being molested by their Egyptian masters. Another possible reason for the name is that the haftarah (Malachi 3:4-24), the prophetic portion, speaks of the “great day” of God on which the Messiah will appear.^[22]   All Jewish festivals are linked to the calendar date, not to the day of the week they fall on.  We always celebrate on the 15th of Nissan, regardless of the day of the week it falls on.  With Shabbat HaGadol, there is an exception. 

 

Shabbat HaGadol is commemorated on the Shabbat before Pesach.   Why do we not celebrate it on its calendar date? HaShem commanded the Jews that five days before the Exodus, they should take their lambs and tie them to the bed posts in preparation for the Lambs to be slaughtered on the 14th of Nissan. When the Egyptians saw them leading their lambs through the streets, they asked what the lamb was for. The children of Israel answered that it was to be slaughtered as a Passover sacrifice as God had commanded them.  The Egyptians, for whom the lamb was a deity, gnashed their teeth in anger, but miraculously, they could not utter a sound in protest nor do anything to stop their gods being led away. This happened on the 10th of Nissan, which that year was Shabbat, and so we commemorate this miracle on Shabbat before Pesach, but this begs the question. Why don't we celebrate the Miracle on the 10th of Nissan, whatever the day of the week it is, because all the plagues ceased on Shabbat, the tenth of Nissan was during the plague of Darkness, if the Jews had led their sheep through the street on any other day of the week than Shabbat, the Egyptians would not have seen them.

 

There would have been no miracle, but because it was Shabbat and the plague of Darkness ceased temporarily, the Jews were in full view of the Egyptians, and the Egyptians were powerless to do anything. ^[23]  As we begin our progression toward the three Shabbat (Shalosh) Regalim, the three Pilgrim Festivals – Pesah, Shavuot, and Sukkot, when all Israelite males were expected to go up to the Jerusalem Temple, and in the future, the entire world will also observe these Pilgrim Festivals.  The concept of the Covenant of Israel is fundamental to Malachi’s message, as is the renewal of Israel, the return and restoration, and a renewal of the covenant with God. ^[24]

 

It is interesting to note that every time the word LORD is mentioned, it is HaShem in our reading, more specifically, “The LORD of Hosts”. This “LORD of Hosts” is mentioned many times in the prophets but not once in the Pentateuch.^[25] Malachi describes: the Purification of the Levites (v.3), the Restoration of offerings “as in days of old/former years” (v.4), and then Judgment against injustice. (v.5) The key phrases appear in (v.4) with the restoration of offerings. ^[26] The prophet looks forward to the day of restoration of pure, sincere worship of the children of Israel. Rashi explains that “days of old” refers to the early generations whose offerings were pleasing, especially the era of Moses and Aaron or the First Temple. Radak identifies the reference as the First Temple period, when sacrificial service was pure. Metzudat David (17^th Cent.) likewise treats the phrases as reinforcing each other, pointing to a restoration of pure and proper worship. It is thought that Malachi consists of two separate collections from the same prophet. The first is a condemnation of the priests (1:6–2:9; 2:11, 13–16), while the second condemns the laity (1:1–5; 2:10, 12; 2:17–3:1a + 3:5, 6–7, 8–12, and possibly 3:13–15). ^[27] The purpose seems to be to encourage the disadvantaged groups within Judah to remain faithful to God until the Day of the Lord, when they will triumph over the wicked. Today, just as then, both the Priests and the laity are admonished to continue to keep faith in God; He has not changed, and he shall fulfill all the promises he spoke through the Prophets.

 

There is a tradition in the Targum that Malachi is Ezra.  A similar tradition is brought to bear in B.T. Meg. 59, and an alternate tradition of Rabbi Nachman claims that Malachi was indeed Mordechai.  The Rabbis of the classical period and later, Iben Ezra, Radak, and Maimonides, all agreed that Malachi is the name of the prophet and not just a descriptive name of ‘my messenger’. Haggai, Zechariah, and Malachi are all understood by the Rabbis as the last of the prophets. The Rambam, in his introduction to Yad HaChazakah, writes that Malachi and Mordechai were both members of the Beis Din of Ezra, in other words, the Anshei Knesses HaGedolah (men of the great Assembly). This seems to concur with the opinion of the sages that Malachi, Mordecai, and Ezra were separate individuals.  Radak and Abarbanel also maintain that Malachi was not Ezra, but an individual named Malachi who prophesied at that time.^[28] The Chofetz Chaim thought that Malachi was a pen name for the scribe Ezra.^[29]

 

In the historical context, “the temple service had fallen into disrepute. The priests had grown careless in the discharge of their duties. And the people had become remiss in the payment of tithes and other duties. (Neh. 13:10-12).  The spirit of skepticism and indifference to religion was prevalent. Save for that small group, the remnant of those who feared the Lord and continued proper worship. (Mal. 3:16). The people had been influenced by doubts that led them to declare it is vain to serve God. And what profit is it that we have kept his charge? Morals were lax, divorce was common, and the people had departed from their distinctive position as the people of God.^[30] The people shifted their focus to the lives of their fellowmen (both Jewish and Gentile communities) more so than to the work of HaShem. In (Mal. 2:17–3:6), the context of our reading, an admonition of the people’s opinion that there is no justice before God, and that evil is good in His eyes. Our parsha (Mal. 3:7–12) is an admonition of the deception used in the bringing of tithes and offerings. And then to close out our parsha (Mal. 3:13–21), the admonition of the people’s opinion that it is futile to worship God, since evildoers prosper while the righteous suffer.^[31]

 

In the opening of Malachi, Edom and Jacob are set in juxtaposition to each other. Jacob has covenanted promises, and Edom does not, and as we stated earlier, this covenantal ideal is important in Malachi's thought. Both groups of people are interspersed amongst each other. The book of Malachi is thought to have been written between 450 and 430 B.C.E.  According to most scholars, it was written after the Babylonian captivity, as late as 400 B.C.E. The lament of the people tells us they are under the impression that God’s way of governing the world is unjust. He does not punish the sinner nor reward the righteous who follow his way. How many times have we thought the same thing? Living the best righteous lives we can, we struggle, and we look at the world around us, and the seemingly wicked among us prosper.  Yet herein lies the problem.  I have loved you, saith the Lord. Yet ye say: ‘Wherein hast Thou loved us?’ Was not Esau Jacob’s brother? saith the Lord; yet I loved Jacob; But Esau I hated, and made his mountains a desolation, and gave his heritage to the jackals of the wilderness. Whereas Edom saith: ‘We are beaten down, but we will return and build the waste places’; thus, saith the Lord of hosts: They shall build, but I will throw down; and they shall be called the border of wickedness, and the people whom the Lord execrateth (is angry with) forever.  And your eyes shall see, and ye shall say: ‘The Lord is great beyond the border of Israel. ^[32]

 

The opening few verses of Malachi (1:1-5) are speaking to Israel and are related to our verses in chapter 3:6-12, where HaShem is telling the children of Israel that I have loved you for I am the Lord, I have not changed, and you are the children of Jacob, and you have not ceased to be.  In the opening of our reading (v.4), then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in ancient years.  And I will come near to you to judgment;^[33] And I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers; and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.^[34]

 

This passage has only been partly fulfilled and still speaks to our future. Our future during this Passover season, or is it speaking of a future Passover?  It speaks of the children of Levi that are to be purified and refined like Gold and silver. (v.3)   Hashem says, “I have not changed, and the sons of Jacob you have not perished. God lets the wicked prosper, and it is not because he has changed, nor does he cherish the evil doers, but it's because he is merciful and patient with sinners, and the existence of the sons of Jacob as a nation is guaranteed forever.  Radak says the sages translate, in Sotah 9a, that when the nations of the world sin, God struck them only once and did not repeat the blow, and yet they have disappeared, but the sons of Jacob have repeatedly been smitten, and they have remained and will never perish. God is just, and he never punishes us beyond what we deserve.  God promises that if the people return to him and again observe the laws of the Torah, he'll restore the same blessings that he had bestowed upon them in the past.^[35] It’s evident here that HaShem has more than one program running with how he governs the world. In the economy of God, he deals with each nation and individual relevant to the covenants and promises guaranteed to each, with everything contingent upon the individual's actions.

 

When we look back to (Mal. 1:5), the point of v. 5 is that one day a repentant Israel will see God’s judgment on his enemies and will praise God for the greatness of his covenant faithfulness and sovereign power. HaShem is not just “our God”; he is the God of all creation, the God with whom all must reckon. The history of every culture, society, people, nation, community, clan, family, and individual who has ever lived or will ever live leads inevitably to an encounter with the sovereign God. There is a theme of universality in the Book of Malachi, as some have claimed (1:11; 2:10), yet it’s not a theme of God’s acceptance of all peoples. It is rather “of his universal lordship”, his sovereign intention to subdue the earth to the praise of his glory, removing the wicked and exalting those who fear him (3:12–4:3).^[36]  HaShem is telegraphing to his people, one day you shall understand how I have loved you and hated Esau and My name will be great among the nations, from the rising to the setting of the sun.  And your eyes shall see, and ye shall say: ‘The Lord is great beyond the border of Israel.

 

In chapter (3:1-3), we see two figures: “my messenger” and “The Lord (Adon)… the messenger of the covenant, we are being sent. He is preparing the way before me (HaShem). And then suddenly, the second messenger, “the messenger of the covenant”. Comes in judgment. And after the messenger, in (v.4), the offering of Judah and Jerusalem will be pleasant before the LORD(Adonai) as in the days of old.  In the Torat Kohanim, the sages expounded that “as in the days of old” referred to the days of Moses. When fire came forth from before the LORD and consumed the burnt offering on the altar. (Lev.9:24, Isa. 63:11)^[37]   I will come near to you and judge you. And I will be a swift witness against those sorcerers, adulterers, those who swear falsely, those who oppress the hire worker, the widow, and the Orphan and the stranger…. And those who do not fear me.  Abarbanel tells us that the days of old are the days of the first temple, and the former years are the days of Moses when the Tabernacle was erected. 

 

An alternative understanding is that the days of old refer to the days of Moses, and the former years refer to the era of King Solomon at the time of the first temple, when fire descended from heaven and consumed the offerings that were on the altar. (Lev 10:24) and (2 Chr 7:1) Rabbi Yehudah Hanasi says the days of old refer to the days of Noach, and the former years speak of the days of Abel before Idolatry was introduced into the world.^[38] Again, a time when fire came down and consumed the altar. HaShem will draw near to his people, Israel, and judge the deeds of each individual. Because of their lack of ‘fear of God’, they will sin willfully and without restraint. Based on the previous discussion, is this coming judgment and refinement to be applied to only the Jewish people or to all the nations of the world? Judgement begins at the house of God, but then precedes out to all the nations, the proud and arrogant, those who defy God and disregard his precepts. (v.15) The family of mankind includes every individual, but the inner circle, as it were, are those who “fear HaShem” and speak to one another, and a book of remembrance was written, for them that feared the Lord and that thought upon His name. (v.16)

 

I will come swiftly in judgment against the evil doers. (v.5), In context, it seems Judah and Jerusalem are in the hot seat, and specifically the sons of Levi.   In Malachi's day, as today, we see contempt for religion and morality; each of the sins mentioned has to do with social sins, sins against the social order.  God is most particularly concerned with Sorcery, which could be classed as a religious sin. But the others in the list are sins against God and humanity. Each of the sins mentioned directly affects society.    All these actions are summarized by the final category, “those who do not fear HaShem”.  Malachi, speaking for God, calls them to repentance (Mal 3:7). Repentance entails a behavioral change, characterized by generous giving rather than “robbing God” (3:8–10). If the postexilic community repents, God will bless them and restore them to their role as a source of blessing to all nations (3:12; Gen 12:1–3; Exo 19:3–6).^[39] Prophetically and messianically, the chronology of our passage points to the Purification of Levites, the restoration of acceptable offerings, and divine judgment on the sinners, the wicked, and the unrighteous.

 

I, the LORD, change not. Therefore, the Children of Jacob are not consumed. (v.6) The thought is similar to (Jer. 30:11), I will correct thee in measure and will not utterly destroy thee. Justice must take its course and evil be punished; but in God’s lovingkindness, chastisement is tempered with mercy. ^[40]   From the days of your fathers, you turned aside from my statutes. But returned to me. And I'll return to you. You're robbing me.   But how shall we return? Bring the full tithe into the storehouse. (v.7).

 

The people, when pressed with the charge of robbing God, complain, in what respect did we do that? How have we robbed you?  “In tithes and offerings”.  The tithe, Maaser, was an annual contribution to the Levite, one-tenth of the field (Num. 18:21). The heave offering, terumah, was an annual contribution to the priest, and although not a fixed amount in the Torah, the Talmud fixed it at about one fiftieth.^[41]  It has been said that in the ancient Near East, there was little difference between tithe and Taxes.^[42]  The very thing that is the fuel for the engine of God’s economy is the one thing Israel is told to test me with, try me! The above-mentioned tithe was not only to support the Levite, priest, and Cohen, but also for the poor in society. I know people who practiced this admonition in their charity and giving, and they, after serving God for 30 years, moved from the poverty level to what we today refer to as the middle class. God said, test me and see if I will not bless you!

 

Therefore, put me to the test, said the Lord of Hosts. If I do not open the windows of heaven for you and pour blessings for you.  The people’s dishonesty and lack of integrity brought a curse upon the land: no rain, poor crops, plagues of locusts, yet they did not realize that while walking in disobedience, HaShem could not bless them.  God is a parent who wishes to bless his children, but due to the child’s poor choices and acts of disobedience, the parent cannot offer a blessing as a reward for failure to follow the commandments.  But if you will test me in this thing……, HaShem says, then all the nations will call you blessed. A happy, delightsome land. A land that God takes delight in.^[43]

We are taught by analogy, instead of putting God to the test regarding every one of the 613 commandments. A practical Mitzvah is chosen for this purpose. The Torah teaches us to put HaShem to the test regarding this single mitzvah. Once that test has passed, you will then know quite clearly that you will also suffer no loss by keeping any of the other mitzvahs. It might be thought that after submitting the required tenth part to the Levite, the owner remains with 9/10 of the total, and he has suffered a loss. But God is teaching them not so. In the Talmud Yerushalmi, the sages expound upon the concluding part of this present (v.10) “Blessing without limit” or, as some translate, “not room enough to receive it.” They convey, “Until your lips grow tired of repeating enough, enough blessings already. God says, test me and see if I will not open the windows of heaven and pour down on you.^[44]

 

As we enter this time of Exodus, Passover, and redemption, we watch the news in Israel and around the world, and our thoughts should be, how does this passage speak to us today? We know the prophets are not just recording history. In every generation, there has been a remnant, and, in every generation, God has pleaded with the unrepentant, and our chapter has not been completely fulfilled as of yet.  From the days of your fathers, you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the Lord of hosts^[45]  The Lord was very angry with your fathers. Therefore, say to them, thus declares the Lord of hosts: Return to me, says the Lord of hosts, and I will return to you, says the Lord of hosts. Do not be like your fathers, to whom the former prophets cried out, thus says the Lord of hosts, Return from your evil ways and from your evil deeds.’ But they did not hear or pay attention to me, declares the Lord. ^[46]

 

Malachi uses the same language in (v.7) as was used in Zechariah 1:3-4.  HaShem is speaking to Judea and Jerusalem, but he is also speaking to all the tribes of Israel and to the nations that wish to learn of his ways.  We pray that people will repent and turn to God, and he will, in turn, return to them and bless them with more than enough. How easy is it? By way of analogy, just pick one commandment and do it, and then add another and another until you find your way back to HaShem, the father. The issue in (Mal 3:7–12) is not tithing but apostasy^. When the people said, ‘It is useless to serve God. What have we gained by keeping God’s charge and walking in abject awe of the God of Hosts? ' (v.14-15) They had become short-sighted. When one gets too myopic^[47] and focuses on our day-to-day struggles instead of looking to the end of our journey, one fails to see that a lifetime of serving HaShem brings many physical and spiritual blessings.

 

On verse (16) speaking of those who spoke to one another about God and revered his name, Abarbanel said, according to the plain sense of the word, it is more correct to interpret between the righteous and the wicked, that the righteous is the one who fulfills the positive commandments, and the wicked is the one who transgresses the commandment not to do, and also to remember the difference between a servant of God and one who does not serve him, who transgresses a positive commandment and is null and void, for it is not like one who transgresses and does not do, who is called "do not serve God" who transgresses in the commandment of do not do, who is called wicked. Thus, there is no difference between a righteous person and a servant of God, but there is a great difference between the wicked and those who did not serve him, and because of the magnitude of that reward.^[48]

 

We are told in (v.19) Behold, the day is coming when all the wicked people and all the evil doers will be like straw, and there is coming a day we'll burn them up says Hashem, master of legions. Ramban, in his discourse on Rosh Hashanah in Shaar Ha Gemul, explains that this refers to the day of judgment that would take place at the advent of the resurrection.  You will trample the wicked, for they will be ashes under the soles of your feet. (v.21) The prophet foretold that the wicked will be destroyed on the day of judgment; this will not occur in just one single day, but will be a continuous process of destruction during that time. Radak says the wicked will be trampled by the righteous. Remember the Torah of Moses, my servant, it will teach you the way to fear God.  The Torah of Moses my servant, which I commanded him at Horeb for all of Israel, his decrees and statutes, this is understood to be Mount Sinai and Horeb and all the surrounding area, and for the nation to observe the commandments that were taught on Sinai at the OHEL MOED,^[49] which were both situated in Horeb. ^[50] 

 

As we finish out our reading, remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordinances.  Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the Lord^.  And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction. (Mal.3:22ff) Elijah preached repentance; he tried to turn Ahab and Jezebel from following the Baals and back to the commandments of HaShem. (I Kings 18:18ff). Elijah was connected to Jonah, who preached repentance to the gentile nation of Nineveh. Elijah stopped the rain and returned 3 years or more later. He comes from out of the blue; nothing is known of his origins, and just as suddenly as he appears, he is gone in a chariot of fire.  It has been said that Elijah's life was broken into two 3 to 3 ½ year periods; he is surely the exemplar Bi-modal prophet. Elijah is coming before the awesome day of HaShem. His mission is to turn the hearts of the fathers to the sons and the hearts of the sons back to the fathers. Elijah will draw the hearts of the people back to God, and the fathers and the sons will return and walk with each other, serving God together. To some extent, we have been witnessing this for the last 40 years with people searching out the roots of their faith and returning to torah and instruction from the Rabbis.

 

When one returns to God, what will one find? We are told in verse 18, Then shall you return and be able to discern between the righteous and the wicked, between him that serves God and him that serves him not. The problem in Malachi's day is the same in our day: everybody believes in God, but not everybody wants to serve him. The lessons our mothers tried to teach us have not taken hold as they should have. “Don’t pay attention to the neighbors and how they live; you pay attention to me and do as I tell you, then you will stay out of trouble.”  Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes! Then the righteous will say, “Enough, enough, we have no room left to store your blessings!”  ^[51]   

 

Verbal Tallies

By: Hakham Dr. Hillel ben David

Bereshit (Genesis) 3:22 – 4:26

Tehillim (Psalms) 2

Malachi 3:4-24

 

 

Nazarean Talmud

Sidra of Bereshit (Gen.) 3:22 – 4:26

Sabbath “Hen HaAdam”– “Behold the man”

By: Hakham Dr. Eliyahu ben Abraham

 

 

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

 

 

Commentary on Hakham Tsefet’s School of Peshat

 

As usual, the brilliance of Hakham Tsefet overwhelms us. His capacity to weave the weekly Torah Seder and its accompanying readings into the fabric of the Nazarean Codicil is striking. He does not merely cite a text and move on. He builds an interpretive architecture in which the present pericope rests upon the foundation of the Torah and the Prophets, while remaining fully within the disciplined register of Peshat. What appears simple at first glance proves to be rich with carefully placed associations, and those associations reward slow reading.

And he (Yochanan) proclaimed, saying, “The one coming after me is greater than I.”

 

The Greater One (coming after me) – Messiah. As we have seen, Hakham Tsefet equates Yochanan with Eliyahu, the messianic harbinger.^[53] Yochanan’s continual sermons and heralding and repeated announcement and public proclamation that Yeshua is the expected Messiah. ^[54] This is not casual language. Hakham Tsefet places these words with precision. Yochanan is not merely speaking of someone who will appear later in time. He is heralding the arrival of the One whose rank, office, and mission surpass his own.

 

The title “Greater One” bears significance on several levels. First, Yochanan is himself a legitimate Kohanic priest. Therefore, to say that Yeshua the Messiah is “greater” immediately places Messiah in a superior role when related to the Kohanim. Second, this greatness may be read in relation to the supremacy of the priesthood of the firstborn. As the priesthood of the firstborn is restored to its proper significance, the firstborn again emerges as priest-prophet and head of the family. Thus, Yochanan’s declaration is not a sentimental expression of modesty alone. It is a formal recognition of order, rank, and office. Yochanan knows who he is, and because he knows who he is, he also knows who stands before him in the “One yet to come.”

 

Lane suggests that the term “coming after” is a reference to the talmid (student).^[55] In other words, Yochanan is saying that he is not worthy to be a talmid or an enslaved person. This observation deepens the force of the statement. The issue is not only chronological succession. The issue is status. Yochanan does not depict himself as an equal precursor, handing the stage to a successor. He depicts himself as one who is unworthy even to occupy the most subordinate position in relation to the Messiah.

 

Removal of the Shoe:

 

b Ket96a – R. Joshua b. Levi ruled: All manner of service that a slave must render to his master, a student must render to his teacher, except that of taking off his shoe. ^[56]

 

Consequently, we learn from this that it was the duty of the slave to remove the sandals from his master’s feet in preparation for washing them. This was not the duty of the talmid. Yochanan therefore declares that he is not capable of achieving the status of Yeshua’s or Messiah’s talmid. His proposal establishes a striking juxtaposition: the great prophet-priest^[57] is not even worthy to be called a slave of the Master. Here Hakham Tsefet magnifies the stature of Messiah by placing the declaration upon the lips of Yochanan himself. If Yochanan stands at the summit of prophetic expectation, and yet confesses himself unworthy of even the lowest office before the Coming One, then the greatness of Messiah towers over every ordinary measure.

 

The question at hand is how Hakham Tsefet connects his expression of the Master’s Mesorah with the text of B’resheet. A cursory approach leaves that connection obscured. Yet this is precisely where Hakham Tsefet’s genius becomes evident. He builds a Peshat commentary that contains multifaceted hermeneutic content without abandoning the plain sense. Briefly stated, there are a number of conjoining contrasts. B’resheet contrasts Kayin (Cain) with Hevel (Able). Hakham Tsefet contrasts water with Ruach (breath-spirit). However, Hakham Tsefet does not work in simplistic oppositions. It is true that he writes in Peshat. It is equally true that these contrasts matter. Yet one cannot take flippant observations and call them Peshat. Hakham Tsefet knows that all higher hermeneutic developments depend upon a wisely crafted Peshat. Therefore, one must search carefully for the hidden Peshat jewels that he has left embedded in the narrative.

 

B’resheet (Gn.) 4:2 And she bore again, his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.

 

Hakham Tsefet’s gem is found in the mention of the second-born child, Hevel (Abel). The connection is not superficial. It is linguistic, thematic, and spiritual.

 

Yesha’yahu (Is.) 57:13 When you cry, let them that you have gathered deliver you; but the wind (ruach) will carry them all away, a breath (הֶבֶל Hevel)^[58] will bear them away; but he that takes refuge in Me will possess the land, and will inherit My holy mountain.

 

Yesha’yahu illustrates the connection between the words Ruach and Hevel. Ruach is wind, spirit, and breath. Hevel is breath. In some places in the Tanakh, Hevel carries the connotation of vanity, but its basic force is breath or vapor. Hakham Tsefet’s association with the Tanakh here moves through the idea of Hevel as breath. This association immediately opens the path to the Ruach. The ruach, the breath in Hakham Tsefet’s Peshat, is the Mesorah as the Master breathed it. The Master’s teaching is not a bare legal form detached from living transmission. It is breathed tradition, transmitted life, and living utterance. In that sense, the movement from water to Ruach HaKodesh is not merely a contrast between two forms of immersion. It points to a greater act of transmission, an immersion into the living breath of the Master’s Mesorah.

 

Hevel’s name intensifies that association. Yet an overlooked fact stares directly at the reader. How did Kayin and Hevel know to bring offerings to the L-rd? Logic dictates that Kayin and Hevel were taught the Mesorah by their father, Adam. The act of offering presupposes prior instruction. One does not stumble into sacrificial worship without transmitted knowledge. Therefore, the narrative in B’resheet already assumes a chain of teaching, an inherited order, and an early form of Mesorah. Furthermore, one may deduce that Hevel was more meticulous in keeping the mitzvoth of the Mesorah that his father taught him. His offering is accepted, and that acceptance implies not only sincerity but precision, fidelity, and proper response.

 

This brings Hakham Tsefet’s wording into even sharper focus. Yochanan immerses in water. The Coming One immerses with the Ruach HaKodesh. Water marks a real and serious act. It belongs to repentance, cleansing, and preparation. Yet the greater immersion is tied to breath, to spirit, to living transmission, to the sanctifying force of the Master’s breathed Mesorah. In that light, the allusion to Hevel is exact. Hevel, whose name bears the sense of breath, becomes an early witness to the principle that true worship requires transmitted knowledge and faithful obedience. Hakham Tsefet therefore places before his readers a subtle but powerful association: just as Hevel’s accepted offering reflects careful fidelity to received instruction, so too the Nazarean Jew must submit to the Master’s Mesorah and receive the greater immersion of the Ruach HaKodesh.

 

The contrast between Kayin and Hevel strengthens the point. Kayin tills the ground. Hevel keeps sheep. One works the cursed soil; the other tends living creatures destined for offering. One stands nearer to the realm of frustrated labor; the other nearer to the realm of sacrificial attentiveness. This does not erase complexity in the narrative, but it sharpens the typological field. Hakham Tsefet’s interpretive movement suggests that true reception of the Master’s Mesorah belongs with Hevel-like fidelity, precision, and receptivity to the breathed instruction that comes from above.

 

Peroration

 

While the contrasts mentioned above may seem simple at first, they teach a powerful lesson. The issue is not a thin fascination with identifying a relation to the Mesorah. The issue is the force of the lesson that emerges from the Torah allusion itself. Hevel demonstrates meticulous faithfulness in keeping the mitzvoth. Hakham Tsefet therefore conveys a lesson drawn from the Torah rather than from private speculation. Namely, it is the religious duty of every Nazarean Jew to keep the Master’s Mesorah. The movement of the passage presses the reader from repentance into greater submission, from water into breath, from outward preparation into inward reception, and from superficial reading into careful covenantal obedience. In this way, the text of Hakham Tsefet remains wholly Peshat, while at the same time opening a profound field of disciplined reflection.

 

Nazarean Codicil and The Torah Seder

 

The Nazarean Codicil portion stands in direct continuity with the wider Torah Seder by joining the world of B’resheet 3:22–4:26, the messenger and refining fire of Malachi 3:4–24, and the royal conflict of Tehillim 2:1–12 into one unfolding messianic frame. B’resheet presents humanity east of Eden, where exile, murder, fractured brotherhood, and the first visible expansions of rebellion mark the condition of the fallen world. Malachi then announces the coming messenger, the purifying work of divine visitation, and the great day in which covenantal corruption will be judged and the faithful distinguished. Tehillim 2 adds the enthronement pattern, where the nations rage, kings resist, and yet G-d establishes His anointed one in unshaken sovereignty. Against that backdrop, Yochanan appears in the Nazarean Codicil as the herald who prepares the way, while the one coming after him stands as the stronger royal figure whose advent brings decisive separation, purification, and divine authority into history.

 

 

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!”

 

Upcoming Fast

“Fast of the Firstborn” Wednesday April 1^st 2026, Morning to Evening.

 

Coming Festival of Pesach

Nisan 14th – 22nd (Wednesday – Thursday Evening, April, 1-9, 2026)

 

 

Next Shabbat: “Pesach Shabbat” of the Intermediate Days

“Ha’Al Et-Ha’Am Hazeh” - “Bring Up This People”

 

 

Contents of Next Week’s Torah Seder

 

·        Moses’ Prayer – Exodus 33:12-17

·        Show me Your Glory – Exodus 33:18-23

·        The Second Tables – Exodus 34:1-4

·        The Thirteen Attributes of God’s Nature – Exodus 34:5-7

·        Moses’ Prayer – Exodus 34:8-9

·        The Renewal and Conditions of the Covenant – Exodus 34:10-26

 

Next Week’s Reading Assignment:

 

 

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