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

 

 

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

 

Roll of Honor:

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

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

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

His Honor Paqid Adon David ben Abraham

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

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

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Yehoshua ben Abraham and beloved wife HE Giberet Rut bat Sarah

His Excellency Adon Michael ben Yosef and beloved wife HE Giberet Sheba bat Sarah

Her Excellency Giberet Prof. Dr. Emunah bat Sarah & beloved family

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

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

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Yaaqov ben David

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

Her Excellency Giberet Krysta Wallrauch & beloved family

 

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

 

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

 

                                                                            

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

 

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

 

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

 

Shabbat: “Shabbat HaGadol” & “BaYom HaSh’vi’i” – “On the seventh day”

 

 

 

Contents of the Torah Seder

 

·           Offering of Elishama ben Ammihud Prince of Bene Ephrayim – Numbers 7:48-53

·           Offering of Gamaliel ben Pedahzur Prince of Bene Manasseh – Numbers 7:54-59

·           Offering of Abidan ben Gideoni Prince of Bene Benjamin – Numbers 7:60-65

·           Offering of Ahiezer ben Ammishaddai Prince of Bene Dan – Numbers 7:66-71

·           Offering of Pagiel ben Ochran Prince of Bene Asher – Numbers 7:72-77

·           Offering of Ahira ben Enan Prince of Bene Naphtali – Numbers 7:78-83

·           Dedication Offering of the altar by the 12 Princes of Israel – Numbers 7:84-89

 

 

Rashi & Targum Pseudo Jonathan for: Bamidbar (Numbers) 7:48-89

 

 

Rashi’s Commentary for: Bamidbar (Numbers) 7:48-89

 

84 on the day it was anointed On the day it was anointed, he brought the offering. So what is the meaning of “after it was anointed” (verse 88)? That it was first anointed and then he brought an offering, or [perhaps] “after it was anointed” means: after some time later [i. e., a while after it was anointed], and “on the day it was anointed” [does not mean that it was offered on the day it was anointed, but it] comes only to tell us that it was anointed by day? [However,] when Scripture says, “on the day they were anointed” (Lev. 7:36), we have already learned that it was anointed by day. So what does “on the day it was anointed” [here] teach us? That on the day it was anointed, he brought the offering. - [Sifrei Naso 1:159].

 

twelve silver bowls [The total is recorded here to show that] these were the very same ones that were donated, and no disqualifying factor happened to them. - [Sifrei Naso 1:160].

 

85 [The weight of] each silver bowl was one hundred and thirty [shekels] What does this teach us? Since Scripture says [in the account of the donation of each chieftain]: “weighing one hundred and thirty shekels,” but it does not specify which type of shekel, therefore, [Scripture] repeats it here, and includes them all: “all the silver of the vessels... according to the holy shekel.” - [Sifrei Naso 1:160].

 

all the silver of the vessels This teaches you that all the vessels of the sanctuary were of precise weight; whether weighed individually or collectively, there was neither more nor less [than the specified amount]. - [Sifrei Naso 1:160]

 

86 Twelve gold spoons Why is this said? For it says [in the account of the donation of each chieftain]: “One spoon [weighing] ten gold [shekels].” [Does this mean that] it was made of gold and it weighed ten silver shekels? Or [does it mean] that it was a silver spoon weighing ten gold shekels—for the weight of the gold shekels is not the same as the weight of silver ones? Therefore, Scripture tells us: "Gold spoons"—they were [made] of gold. - [Sifrei Naso 1:161]

 

89 When Moses would enter [When there are] two contradictory verses, the third one comes and reconciles them. One verse says, “the Lord spoke to him from the Tent of Meeting” (Lev. 1:1), and that implies outside the curtain, whereas another verse says, “and speak to you from above the ark cover” (Exod. 25:22) [which is beyond the curtain]. This [verse] comes and reconciles them: Moses came into the Tent of Meeting, and there he would hear the voice [of God] coming from [between the cherubim,] above the ark cover. - [Sifrei Naso 1:162]

 

from between the two cherubim The voice emanated from heaven to [the area] between the two cherubim, and from there it went out to the Tent of Meeting. - [Sifrei Naso 1:162]

 

speaking to him Heb. מִדַּבֵּר . [The word מִדַּבֵּר ] is similar to מִתְדַּבֵּר [the reflexive form, literally,] “speaking to itself.” It is out of reverence for the Most High to express it in this way. [The voice] would speak to itself, and Moses would listen to it.

 

and He spoke to Him [Thus] excluding Aaron from the [Divine] statements.

 

He would hear the voice I might think it was in an undertone. Therefore, Scripture teaches us: "the voice"—the very voice which spoke with him at [Mount] Sinai, [which was loud and clear]. But when it [the voice] reached the entrance, it stopped and did not proceed outside the tent.

Welcome to the World of P’shat Exegesis

 

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

 

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

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

 

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

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

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

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

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

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

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

 

Welcome to the World of Remes Exegesis

 

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

 

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

 

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

Reading Assignment:

 

 

Ketubim: Tehillim (Psalms) 96:1-13

 

Rashi	Targum
1. Sing to the Lord a new song, sing to the Lord, all the earth.	1. Sing in the presence of the LORD a new psalm; sing praise, angels of the height, sing praise in the presence of the LORD, all righteous/generous of the earth.
2. Sing to the Lord, bless His name, announce His salvation from day to day.	2. Sing praise in the presence of the LORD, bless His name; proclaim his redemption from day to day.
3. Tell of His glory among the nations, among all peoples His wonders.	3. Tell of his glory among the Gentiles, of His wonders among all the peoples.
4. For the Lord is great and very much praised; He is feared over all divine powers.	4. For great is the LORD and greatly to be praised; and He is more to be feared than any god.
5. For all the gods of the peoples are nought, but the Lord made the heavens.	5. For all the things feared by the Gentiles are idols; but the LORD made the heavens.
6. [They ascribe] beauty and majesty before Him; might and glory in His sanctuary.	6. Praise and splendor are in His presence; strength and praise are in His sanctuary.
7. Ascribe to the Lord, [you] families of peoples, ascribe to the Lord glory and might.	7. Make music in the presence of the LORD, O races of peoples; ascribe glory and strength in the presence of the LORD.
8. Ascribe to the Lord the glory due His name; carry an offering and come to His courtyards.	8. Ascribe glory in the presence of the LORD and exalt His name; carry and bring an offering and enter His presence in his courts.
9. Prostrate yourselves to the Lord in the majestic sanctuary; quake before Him, all the earth.	9. Bow down before Him in the splendor of holiness; tremble in His presence, all inhabitants of the earth.
10. Say among the nations, "The Lord has reigned." Also, the inhabited world will be established so that it will not falter; He will judge peoples with equity.	10. Say among the Gentiles, "The LORD reigns"; also, the world is made firm that it will not totter; He will judge the peoples uprightly.
11. The heavens will rejoice, and the earth will exult; the sea and the fullness thereof will roar.	11. The forces of heaven will rejoice and the righteous/ generous of the earth will exult; the sea will shout and all its fullness.
12. The field and all that is therein will jubilate; then all the forest trees will sing praises.	12. The field and everything in it will pour forth praise; then all the trees of the forest will sing.
13. Before the Lord, for He has come, for He has come to judge the earth; He will judge the inhabited world justly and the peoples with His faith.	13. In the presence of the LORD, for He comes, for He comes to judge the earth; He will judge the world with righteousness/generosity and the peoples with his faithfulness.

Rashi’s Commentary for: Tehillim (Psalms) 96:1-13

 

1 a new song This song deals with the future, as is proven by the final verse, “for He has come to judge the earth.” Any reference to a “new song” deals with the future.

 

7 Ascribe to the Lord, families of peoples And what shall you ascribe to Him? Ascribe to the Lord glory and might.

 

10 “The Lord has reigned” This song will be [sung] in the future.

 

He will judge peoples with equity Those whom he will turn into a clear tongue (Zeph. 3:9).

 

with equity with merits.

 

11 the sea... will roar to raise its voice in praise.

 

12 all the forest trees All the rulers of the nations.

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎96:1-13

By: Hakham Dr. Hillel ben David

 

This is the seventh psalm which Moses composed. Midrash Shocher Tov^[1] quotes Rabbi Yehoshua ben Levi, who said: “I know to whom Moses dedicated the first six psalms because I heard it from my teachers. However, beyond that I received no tradition”.

 

Ibn Yachya^[2] attempts to identify the tribes to whom the remaining five psalms, in this series of eleven, were dedicated. He explains that this psalm was dedicated to Zevulun, who rejoiced when he went out to earn a livelihood so that he could support his brother Issachar, who studied Torah.^[3] Therefore, Zevulun would constantly sing to HaShem a new song, thanking Him for the Divine blessing which resulted in his wealth.

 

Later, David adapted this psalm to his own circumstances. Radak comments that David recited it, together with psalm 105, when he brought up the Holy Ark from the house of Oved Edom.^[4] Thus, this composition contains a deeper symbolism. The Ark had been held captive in Philistine exile and David sang joyously upon the occasion of its redemption. Similarly, when Israel is finally released from exile, the Jews will join the Messiah and exult: Sing to HaShem a new song, sing to HaShem, everyone on earth.

 

This psalm appears, with minor variations, in I Chronicles 16:23-33, where it is attributed to Assaf and his brothers. David appointed them to lead the thanksgiving to G-d on the day when David placed the Holy Ark in a tent before the presence of Hashem.^[5] Our Torah portion^[6] is also read during Chanukah when the Maccabees cleansed the Temple of the impure altar, restored the sanctity to the Temple, and rekindled the menorah. Thus, this psalm seems fitting for the tikkunim^[7] that took place.

 

There are several major elements of this psalm that coalesce in the Sefer of Jonah. As this psalm was dedicated to Zevulun, so Jonah was from the tribe of Zebulun.^[8] As this psalm was fitting for the redemption of the ark, from the Philistines, so did Jonah secure the redemption of the Ninevites and the men on his ship.^[9] Let’s take a deeper look at a side of Jonah that is not normally explored.

 

One of the highlights of the Yom Kippur liturgy is the reading of the Book of Jonah,^[10] a small book which contains a world of philosophy. The major message of the Book of Jonah is likewise the major message of Yom Kippur,^[11] so that the proper understanding of the former will most certainly illuminate the latter. It is worth noting that we never hear the content of Jonah’s^[12] call to the Ninevites to repent,^[13] only the fact of that call, and their reaction. Further the name of the Book is “Jonah”, not “Nineveh”. This teaches us that Jonah is the central focus, not Nineveh! We are, therefore, perplexed when we do not see Jonah’s teshuva either. He never repents! This suggests that his words are not as important as his actions. This book will require a very thoughtful approach if we are to discern its true lessons.

 

What is Jonah’s^[14] background?^[15]

 

Jonah starts off with a crucial identification:

 

Yonah (Jonah) 1:1 Now the word of HaShem came unto Jonah the son of Amittai, saying:

 

Our sages tell that Yonah^[16] son of Amittai^[17] was the son of the widow from Tzorphath^[18] with whom Elijah the prophet stayed during the years of famine,^[19] and that it was this boy that Elijah revived.^[20]

 

Melachim alef (I Kings) 17:17-24 And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. 18 And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’ 19 And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed. 20 And he cried unto the HaShem, and said: HaShem my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’ 21 And he stretched himself upon the child three times, and cried unto the HaShem, and said: HaShem my God, I pray thee, let this child’s soul come back into him.’ 22 And the HaShem hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived. 23 And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’ 24 And the woman said to Elijah: ‘Now I know that thou art a man of God, and that the word of the HaShem in thy mouth is truth (emet).’

 

The Sages^[21] identify this boy as Jonah. Our Sages^[22] further teach that Jonah’s mother was from the tribe of Asher, and his father from Zevulun.^[23]

 

Amittai^[24] is derived from the Hebrew word: ‘emet’, meaning truth. From this we understand that Jonah is a man of truth. Truth, as Jonah understands it, demands that evil never be overlooked; evil must be punished. Jonah is the “son of truth”, a man of unbending commitment to the truth. Keep this in mind because it plays a pivotal role later on.

 

Jonah was a prophet from Gath-hepher^[25] in the Kingdom of Israel, then under the rule of Yeroboam II. Gath-hepher is a city of the northern tribe of Zebulun, as the text says:

 

Yehoshua (Joshua) 19:10-13 10 And the third lot came up for the children of Zebulun according to their families; and the border of their inheritance was unto Sarid. 11 And their border went up westward, even to Maralah, and reached to Dabbesheth; and it reached to the brook that is before Jokneam. 12 And it turned from Sarid eastward toward the sunrising unto the border of Chisloth-tabor; and it went out to Dobrath, and went up to Japhia. 13 And from thence it passed along eastward to Gath-hepher, to Ethkazin; and it went out at Rimmon-methoar unto Neah.

 

The tribe of Zebulun is described in Jacob’s prophetic last words to his children as maritime merchants involved in the shipping trade: ‘Zevulun shall dwell at the shore of the sea: and he shall be a haven for ships’ (Gen. 49:13). If this is so, then we can assume that Jonah, being a Zebulunite, was quite comfortable on ships. The Talmud says that his father was from the tribe of Zebulun and his mother was from the tribe of Asher.^[26]

 

Why did this mariner flee from HaShem by going out to sea? The Midrash says:

 

Pirke D’Rebbi Eliezer 33 I will escape from His presence to a place where His glory is not declared. (If) I ascend above the heavens, it is said, “Above the heavens is his glory”.^[27] (If) above the earth, (it is said), “The whole earth is full of his glory”;^[28] behold, I will escape to the sea, to a place where His glory is not proclaimed.

 

Note also that as a member of the ten northern tribes, Jonah’s descendants are going to be taken into captivity by Assyria, whose capital is Nineveh! Clearly Jonah has some skin in this game.

 

The personality of Jonah is filled with ironies. He is called the boy;^[29] one of the prophets’ disciples; the young man;^[30] the prophet’s attendant;^[31] this lunatic; that man; His servant; and the prophet, who was from Gat-Chefer. He is ben-Amittai, the prophet of uncompromising truth, foreshadowed in his mother’s proclamation: “…the word of Hashem in your mouth is truth (EMET).”

 

What was Jonah fleeing from?

 

In v.2, Jonah is commanded to go to Nineveh,^[32] but he attempts to flee “from the presence of HaShem”. And, just in case we didn’t get it the first time, we see at the end of v.2 that the reason he was going to Tarshish was to escape “from the presence of HaShem”. Why is a PROPHET^[33] attempting to flee from the presence of HaShem when he knows very well that that is not possible? Further, what powerful emotion is driving him? Why did the prophet find a mission to Nineveh so objectionable? These are crucial questions to understand because they build the picture that will explain this entire book. To approach an answer to some of these questions, let’s look at the next section and see the depth of emotion that Jonah exhibits.

 

The Suicidal Prophet

 

The rest of chapter one tells us that there was a storm^[34] that begins to tear at the ship, Jonah demonstrates his despair and dissatisfaction with the entire enterprise of HaShem’s call; indeed, with the very essence of life. He goes down and sleeps.^[35] While everyone^[36] else is calling out to their gods, Jonah doesn’t even bother to pray. He is disgusted and just descends into the bowels of the ship – to sleep! Once awoken, he does not call out to HaShem for salvation, because he is tired of the whole process of sin, forgiveness, sin, forgiveness, ad infinitum and ad nauseum. If there is no penalty for sin, then there is no truth to HaShem and His word. This is not something that the son of truth can abide. Without truth, life is not worth living.

 

When he is awoken, Jonah tells the sailors that his own death would be the only survivable option. It is notable, in v.12, that Jonah comes up with this solution as his first option. Normally, a man will seek many other options before he calls for his own death. Why doesn’t Jonah look at other options? Why doesn’t Jonah simply repent and agree to go to Nineveh?  It seems clear that Jonah wanted to die. In other words, Jonah was so upset about his mission in Nineveh that he wanted to die. We will see that this suicidal attitude a couple more times in this small book.

 

Once in the belly of the fish, Jonah is silent for three days. At that point, instead of praying to be saved, he offers a psalm of thanksgiving to HaShem for having saved him, confident that “yet I will look again toward Your holy temple”. What is going on?

 

In chapter two, Jonah prays and HaShem causes the fish to vomit him out.^[37] However, a careful reading of this chapter will show a complete lack of teshuva. Jonah never speaks out his sin, nor does he repent of his desire to avoid going to Nineveh.^[38] Jonah is an extremely reluctant prophet.

 

Let’s examine Jonah’s prayer and compare it to Rambam’s famous formulation of “proper Teshuva”:^[39]

 

What is Teshuva? That the sinner should abandon his sin and remove it from his thoughts and commit to never again behave thusly, as it says: “The wicked shall leave his path”. Similarly, he should regret his past, as it says: “For after I had returned away, I repented”. And He Who knows all secrets should [be able to] testify regarding him that he will never again return to this sin, as it says: “nor shall we say any more to the work of our hands. [You are our gods]”.

 

It was “imperfect” teshuva that Jonah rejected, both for himself and also from the Ninevites.^[40] It was the teshuva where someone profoundly and deeply regrets his behavior, if only because of the sorry state he is in as a result, and commits to never again transgress; only to find himself a day, a week, a month, or even several years later repeating his earlier sinful behavior. This was the “imperfect” teshuva, a teshuva reflective of the pulsating beat of life, the pendulum to and fro of all of creation, which Jonah, the son of truth, could not abide.

 

The key to understanding Jonah’s prayer lies in the juxtaposition of v.9 and v.10:

 

9: Those who pay regard to lying vanities forsake their loyalty.

10: But I will sacrifice to You with the voice of thanksgiving; I will pay that which I have vowed. Salvation belongs to HaShem.

 

As opposed to the sailors who “pay regard to lying vanities” and then “forsake their loyalty” (i.e. do not fulfill their commitments), I pay regard only to You and “will pay that which I have vowed”.

 

This, in a nutshell, is Jonah’s argument with HaShem: Why do You pay heed to those who make promises which they ignore and who’s faith is only crisis-deep?

 

We now understand Jonah’s “prayer” inside the fish.^[41] Jonah maintains his position, that only a true penitent, one whose commitment reaches to the core of his being, is worthy of HaShem’s favor. Jonah is one like that, and he protests HaShem’s kindness to the sailors, already witnessed, and His plan to show similar kindness to the Ninevites.

 

In chapter three, the people of Nineveh, including their king, are frightened into a quick and dramatic plan of action. Public fasting, sackcloth, and ashes, and even a change in behavior, are called for in order to avert the great disaster. Just like the sailors, however, there is no introspection, no sense that the community is seriously off-course and has fallen far from HaShem’s graces; the motivation is purely survival. This is exactly what Jonah feared, not that HaShem would ignore this ignoble teshuva, but that he would accept it. And accept it He did!

 

Why did HaShem accept their teshuva?

 

In v.3:10, the verse indicates that HaShem forgave them because they actually repaired the breach of their society and changed their behavior. They suddenly had the potential to become something significantly better than what they were. However, the final verse of the book, and the entire argument leading up to it, states that HaShem forgave them due to His compassion for them as His beloved creatures, no more and no less.

 

We find this odd behavior of including the animals^[42] in the fast, which, judging from the Ninevites motivations is actually easy to understand. They were not fasting to search deep and wide, to find the dark side of their hearts and to search out ways of returning to HaShem. That sort of task can only be undertaken by a person of intelligence and sensitivity. This teshuva was simply one of physical survival, one which is equally shared by the lettered and unlettered, the old and the young, and even the animals.

 

In chapter four, Jonah complains to HaShem, about the teshuva of the Ninevites, using wording that is very similar to a repeated refrain of Yom Kippur:

 

Yonah (Jonah) 4:2 And he prayed unto HaShem, and said: ‘I pray Thee, O HaShem, was not this my saying, when I was yet in mine own country? Therefore, I fled beforehand unto Tarshish; for I knew that Thou art a gracious God, and compassionate, long-suffering, and abundant in mercy, and repentest Thee of the evil.

 

Compare what Jonah said to what we actually say on Yom Kippur:

 

Shemot (Exodus) 34:6-7 HaShem, HaShem, God, merciful and gracious, long suffering, and abundant in goodness and truth, Keeping mercy for thousands.

 

Jonah, the son of Truth, left “Truth” out of his equation. His claim is that HaShem is, indeed, violating the attribute of truth by allowing this imperfect teshuva to be accepted. Jonah tells HaShem that He is not truthful: There is no penalty given to the wicked. They get forgiven just like the righteous.

 

At this point, HaShem has already tried teaching Jonah that He has other attributes that take precedence over truth, namely compassion. Jonah disobeyed HaShem and deserved death, yet HaShem preserved him in the fish. Jonah did NOT get the point. So, HaShem is going to repeat the lesson in a new way.

 

Nevertheless, Jonah sees it as though HaShem has pardoned, or will pardon, Adolf Hitler (yimach shemo^[43]). He cannot abide in that kind of world. He wanted the attribute of truth, to bring justice. This is why he repeatedly wants to die. This is why Jonah replaced the midda of truth with the midda ‘changing Your mind’.

 

How does HaShem teach Jonah about Divine compassion?

 

In spite of the fact that Jonah was already shaded by his Succah,^[44] HaShem made a Kikayon^[45] grow up over him, giving him shade. Why was Jonah so happy about his plant?^[46] How did it “save him from his distress”?

 

This gourd was a manifestation of HaShem’s compassion. Jonah deserved to be punished because of his disobedience, nevertheless, HaShem showered him with compassion.

 

It seems that HaShem was teaching Jonah about the beauty of creation, and how that beauty is built upon the fluctuating rhythms of life. This morning, you are shaded by a Kikayon and it gives you great pleasure, even though it wasn’t here yesterday and may not be here tomorrow. Impermanence is not a shortcoming among HaShem’s creatures, it’s part of their essential definition.

 

In order to reinforce this point, HaShem appoints a worm to destroy the tree, and then appoints a hot wind to torture Jonah. At this point, Jonah got the point. He now understood the value of compassion in giving folks another chance, even if it meant delaying truth.

 

The final argument is now ready: And HaShem said to Jonah: Do you do well to be so angry for the plant? And he said: I do well to be so angry, even to death. Then HaShem said, you had concern for the plant, for which you did not labor, nor did you make it grow; which came up in a night, and perished in a night; And should I not spare Nineveh, that great city, where there are more than one hundred and twenty thousand persons who cannot discern between their right hand and their left hand; and also much cattle?

 

Who are these people who do not know their right from their left? Why are the cattle mentioned? And didn’t HaShem forgive the Ninevites because they had changed their ways? Why is Divine compassion necessary in such a case?

 

HaShem’s final statement to Jonah is the powerful message of this Sefer. HaShem loves His creatures, in spite of their failings - perhaps even because of them. The teshuva, which is sincere, even if driven by the most base threat and even if it doesn’t have “staying power”, is still acceptable to HaShem and allows the Divine compassion to nurture and bring salvation to His children, even those who cannot discern between their right hand and their left hand i.e., people whose teshuva is like that of a child.

 

We now understand the significance of this story to the afternoon of Yom HaKippurim. For over a week (at least), we have been standing before the Heavenly Throne, making commitments to leave our past behind and embrace a nobler future. We have come close to the end of the road, it is a few hours away from the closing of the gates, and a great fear overcomes us. Will we be able to live up to any of this? Will tomorrow be a repeat of yesterday, or, worse yet, of a few weeks ago? We tremble with the knowledge that we cannot give a full guarantee, that we are human, that we fail. And then we hear the story of Jonah, of a prophet who pronounced those fears as doctrine - and who was soundly defeated by Divine compassion.

 

Compassion

 

The Hebrew word for womb is rechem – רֶחֶם. The three letters of רֶחֶם also form the root of the Hebrew word Rachamim - רַחֲמִים, which is normally translated as compassion. This teaches us that the womb is the source of compassion.

 

What does a womb do? The womb takes a zygote^[47] and determines whether the zygote is viable:  Does it have the potential to succeed?  If it has that potential, then the womb shelters and nourishes the zygote. If it does not have the potential to succeed, then the zygote is expelled by the womb. Thus, we understand that Rachamim – רַחֲמִים – compassion, is the potential for success. If one does teshuva – repentance, then one has the potential to succeed, and compassion will nourish and shelter that potential.

 

This understanding leads to another interesting idea: Rosh HaShana^[48] is the day of man’s conception. Ten days later that zygote is implanted in the womb, on Yom HaKippurim, the day of compassion. If we repent, then we have potential. If we have potential, then HaShem gives us compassion, on Yom HaKippurim. This is why we read the book of Jonah on Yom HaKippurim. This book is all about compassion.

 

If we look at the siddur for the additions to our prayers during the ten days between Rosh HaShana and Yom Kippur,^[49] we will see that they all focus on life. Further, we pray that we will be written in the book of life, not because we deserve it, but because that is HaShem’s desire. His womb, His compassion, is all about life and it’s potential.

 

Another dimension of the prophecy of Jonah is brought out in the Holy Zohar.^[50]

 

In the words of the Zohar: These verses allude to the whole of man’s life from his emergence into the world until the resurrection of the dead. Jonah’s going down into the boat is man’s soul entering the body to live in this world. Man goes in this world like a boat in the great sea that seems likely to be wrecked. When man sins in this world and thinks he will flee from his Master without taking account of the world to come, HaShem sends a great storm-wind - the decree of harsh justice - and demands justice from this man, striking the boat and causing illness. Even on his sickbed, his soul is still not stirred to repent; Jonah goes down into the depths of the boat and slumbers.

 

Who is the captain of the boat that wakes him up? This is the good inclination, who tells him, “Now is not the time to sleep, they are taking you to judgment over all that you have done in this world: repent!” “What is your work? From where do you come? Which is your land? From which people are you”.^[51] “What works have you done in this world, confess to HaShem about it! Think where you come from, a putrid drop, and don’t be arrogant before Him! Remember that you were created from the very earth! Ask yourself if you are still protected by the merits of the founding fathers of your people!” When a person is about to die, his defending angels try to save him, the sailors try to row back to the land, but the storm-wind is too strong and can only be assuaged when man is taken down into his grave. Throwing Jonah into the sea corresponds to burial in the grave. The belly of the fish is hell, as it says, “From the belly of hell I cried out”.^[52]

 

The three days and nights Jonah was in the belly of the fish corresponds to the first three days in the grave, when his innards burst onto his face and they say, “Take what you put inside yourself: you ate and drank all your days and did not give to the poor. You made all your days like festivals, while the poor went hungry and did not eat with you”.

 

The judgment continues for thirty days with the soul and body being judged together. Afterwards the soul ascends and the body rots in the ground, until the time when HaShem will revive the dead. “He has swallowed up death forever”^[53], “And HaShem spoke to the fish, and it vomited Jonah out onto the dry land”.^[54] And in this fish, there are remedies for the whole world.

 

Why did Jonah run away?

 

Hopefully by now we realize that he ran away from HaShem because he could not abide HaShem’s seeming disregard of the truth in favor of compassion.

 

Why was he swallowed by the fish, repentance was clearly not the issue? (His repentance was clearly insincere because he quickly repeated his behavior.)

 

Jonah was swallowed by the fish in order to teach him that there are times when HaShem exercises the attribute of Compassion while seemingly disregarding the attribute of truth. Unfortunately, Jonah was grateful but he did not ‘get’ the lesson. He still did not understand.

 

What was the overall message of the book given the ‘hanging’ ending?

 

The ending is deeper than just Jonah is hot. Jonah wanted to die… This does not make sense! No sane person would want to die just because he was hot.

 

Since Jonah did not get a chance to speak his mind at the end of this Sefer, we must understand that he finally absorbed the message. Why? Because it is obvious that HaShem tried at least twice to convey the message. If Jonah had not yet absorbed this message, HaShem would try at least three times to get His message across. Further, the Midrash indicates that Jonah did understand HaShem’s message at the end of the Sefer.^[55]

 

The footnotes in Pirke De Rebbe Eliezer, chapter 10,^[56] have the following note:

 

A very interesting point is suggested by a passage in Origen, contra Celsum, vii. 57, according to which Jonah was considered to be the Messiah in place of Jesus. Our book ascribes certain Messianic functions to Jonah in connection with the Leviathan and the Day of Israel’s salvation. Perhaps he is a type of the “Messiah ben Joseph” who is to overcome the Anti-Christ or Satan (i.e., the Leviathan). The New Testament connects the story of Jonah with its Messiah; see Matt. 12:39-41 and ibid. 16:4; cf. Luke 11:29-32. The “Fish” as a Christian Messianic emblem may be associated with the Jonah legends.

 

Tehillim (Psalms) 96:10 Say among the nations: 'The LORD reigneth.' The world also is established that it cannot be moved; He will judge the peoples with equity.

 

Special Ashlamatah for Shabbat HaGadol:  Malachi 3:4-24

 

Rashi’s Translation	Targum
4. And then the offerings of Judah and Jerusalem shall be pleasant to the Lord, as in the days of old and former years.	4. And the offering of the people Judah and the inhabitants of Jerusalem will be accepted before the Lord as in the days of old and as in former years.
5. And I will approach you for judgment, and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely; and also against those who withhold the wages of the day laborers, of the widow and fatherless, and those who pervert [the rights of] the stranger, [and those who] fear Me not, says the Lord of Hosts.	5. And I will reveal Myself against you to exercise judgement, and My Memra will be for a swift witness among you, against the sorcerers and adulterers, and against those who swear falsely and those who oppress the hireling in his wages, the widow and the orphan, and who pervert the judgement of the stranger, and have not feared from before Me, says the LORD of hosts.
6. For I, the Lord, have not changed; and you, the sons of Jacob, have not reached the end.	6. For I the Lord have not changed my covenant which is from of old; but you, O house of Israel, you think that if a man dies in this world his judgement has ceased.
7. From the days of your fathers you have departed from My laws and have not kept [them]. "Return to Me, and I will return to you," said the Lord of Hosts, but you said, "With what have we to return?"	7. From the days of your fathers you have wandered from My statutes and have not observed (them). Return to My service and I will return by My Memra to do good for you, says the LORD of hosts. And if you say, 'How will we return?’
8. Will a man rob God? Yet you rob Me, and you say, "With what have we robbed You?"-With tithes and with the terumah-levy.	8. Will a man provoke before a judge? But you are provoking before Me. And if you say, 'How have we provoked before You? - in tithes and offerings!
9. You are cursed with a curse, but you rob Me, the whole nation!	9. You are cursed with a curse, and you are provoking before Me, the whole nation of you.
10. Bring the whole of the tithes into the treasury so that there may be nourishment in My House, and test Me now therewith, says the Lord of Hosts, [to see] if I will not open for you the sluices of heaven and pour down for you blessing until there be no room to suffice for it.	10. Bring the whole tithe to the storehouse and there will be provision for those who serve in My Sanctuary. and make trial now before Me in this, says the LORD of hosts, to see whether I will not open to you the windows of heaven and send down blessing to you, until you say, 'Enough!
11. And I will rebuke the devourer for your sake, and he will not destroy the fruits of your land; neither shall your vine cast its fruit before its time in the field, says the Lord of Hosts.	11. And I will rebuke the destroyer for you and it will not destroy the fruit of your ground; nor will the vine in the field fail to bear fruit for you, says the LORD of hosts.
12. And then all the nations shall praise you, for you shall be a desirable land, says the Lord of Hosts.	12. And all the Gentiles will praise you, for you will be dwelling in the land of the house of My Shekinah and will be fulfilling My will in it, says the LORD of hosts.
13. "Still harder did your words strike Me," says the Lord, but you say, "What have we spoken against You?"	13. Your words have been strong before Me, says the LORD. And if you say, 'How have we multiplied words before you?'
14. You have said, "It is futile to serve God, and what profit do we get for keeping His charge and for going about in anxious worry because of the Lord of Hosts? "	14. You have said, 'He who serves before the LORD is not benefited, and what gain do we earn for ourselves, because we have kept the charge of His Memra and because we have walked in lowliness of spirit before the LORD of hosts?
15. And now we praise the bold transgressors. Yea, those who work wickedness are built up. Yea, they tempt God, and they have, nevertheless, escaped.	15. And now we praise the wicked; yes, evil-doers are established. and, moreover, they make trial before the LORD and are delivered.
16. Then the God-fearing men spoke to one another, and the Lord hearkened and heard it. And a book of remembrance was written before Him for those who feared the Lord and for those who valued His name highly.	16. Then those who feared the LORD spoke each with his companion, and the LORD hearkened and it was revealed before him and was written in the book of records before Him, for those who feared the LORD and for those who thought to honour His name.
17.  And they shall be Mine, says the Lord of Hosts, for that day when I make a treasure (Heb. S’gulah). And I will have compassion on them as a man has compassion on his son who serves him.	17. And they will be before me. says the LORD of hosts, on the day when I will make up (My) special possession (Heb. S’gulah), and I will have mercy upon them just as a man has mercy upon his son who has served him.
18. And you shall return and discern between the righteous and the wicked, between him who serves God and him who has not served Him.	18. And you will again distinguish between the righteous/generous and the wicked, between those who have served before the LORD and those who have not served before Him.
19. For lo, the sun comes, glowing like a furnace, and all the audacious sinners and all the perpetrators of wickedness will be stubble. And the sun that comes shall burn them up so that it will leave them neither root nor branch, says the Lord of Hosts.	19. For behold, the day has come, burning like an oven, and all the wicked and all the evil-doers will be weak as stubble, and the day that is coming will consume them, says the LORD of hosts, so that it will leave them neither son nor grandson.
20. And the sun of mercy shall rise with healing in its wings (Heb. BiK’nafeiah) for you who fear My Name. Then will you go forth and be fat as fatted calves.	20. But for you who fear My name the sun of righteousness will arise with healing in her wings (Heb. BiK’nafeiah), and you will go out and sport like calves from the stall.
21. And you shall crush the wicked, for they will be as ash under the soles of your feet on the day that I will prepare, says the Lord of Hosts.	21. And you will trample upon the wicked, for they will be ashes under the sole of your feet on the day when I act, says the LORD of hosts.
22. Keep in remembrance the teaching of Moses, My servant-the laws and ordinances which I commanded him in Horeb for all Israel.	22. Remember the Law of Moses my servant, which I commanded him on Horeb for all Israel, to teach them statutes and ordinances.
23. Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord,	23. Behold, I am sending to you Elijah the prophet before the coming of the great and terrible day which will come from the LORD.
24. that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers - lest I come and smite the earth with utter destruction.	24. And he will turn the heart of the fathers upon the children and the heart of the children upon their fathers, lest I should reveal Myself and find the whole land in its sins, and utterly wipe it out.

 

Rashi’s Commentary for the special 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: א שָׁנִיתִי - 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.

Regular Ashlamatah: Shoftim (Judges) 5:14-22, 31

 

Rashi	Targum
12. Praise! Praise! Deborah. Praise! Praise! Utter a song. Arise Barak, and capture your captives, son of Abinoam.	12. Give praise, give praise, Deborah, give praise, and give thanks; speak praise. Arise, Barak, and capture your captives, son of Abinoam.
13. Then ruled a remnant among the mighty of the nations; the Lord dominated the strong for me.	13. Then one from the armies of Israel went down and shattered the strength of the warriors of the nations. Behold this was not from might, but rather the LORD shattered before His people the strength of the warriors of their enemies.
14. Out of Ephraim, whose root was against Amalek; after you (will be) Benjamin with your abaters; out of Machir came down officers, and out of Zebulun they that handle the pen of the scribe.	14. From those of the house of Ephraim, there arose Joshua the son of Nun; he first waged battle against those of the house of Amalek. After him there arose King Saul from those of the house of Benjamin; he killed those of the house of Amalek and waged battle against the rest of the nations. From those of the house of Machir, those who were marked went down in battle; and from the tribe of Zebulun they were writing with the pen of a scribe.
15. And the princes of Issachar were with Deborah, as was Issachar with Barak; into the valley they rushed forth with their feet. (But) among the divisions of Reuben, (there were) great resolves of heart.	15. And the captains of Issachar were listening to the words of Deborah, and the rest of the tribe of Issachar were serving before Barak, being sent forth in the cities of the plain to every place where there was need in his sending them forth. In the clans of Reuben there were many crafty of heart.
16. Why do you sit between the borders, to hear the bleatings of the flocks? At the divisions of Reuben, (there are) great searchings of heart.	16. Why did you sit apart from the armies of war, to sit between the borders, to hear good news, to know bad news? My army is victorious with her. Was it right for you to do (so), you of the house of Reuben? Did you not know that before Me the thoughts of the heart are revealed?
17. Gilead abides beyond the Jordan; and Dan, why does he gather into the ships? Asher dwelt at the shore of the seas, and by his breaches he abides.	17. Those of the house of Gilead camped out across the Jordan. And those of the house of Dan passed over, crossed the Jordan, put their goods in ships. Those of the house of Asher camped out on the shore of the seas; the cities of the nations that they destroyed - they turned, built them, and dwelt in them.
18. Zebulun is a people that jeopardized their lives to die, as did Naphtali, upon the high places of the field.	18. Those of the house of Zebulun opposite to the nations that blasphemed -they handed over their life to killing. They and those of the house of Naphtali - all the inhabitants of the land gave them praise
19. The kings came and fought; then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.	19. The kings came; they waged battle. Then they fought the kings of Canaan at Taanach. They were camping and settling down by the waters of Megiddo; wealth of silver they did not take.
20. From heaven they fought; the stars from their courses fought against Sisera.	20. From the heavens the battle was waged with them; from the place where the stars go forth, from the courses of their movements, there the battle was waged with Sisera.
21. The brook Kishon swept them away, that ancient brook, the brook Kishon; tread down, O my soul, (their) strength.	21. The Wadi Kishon shattered them, the wadi in which signs and mighty acts were done for Israel from of old - that Wadi Kishon - there my soul crushed their warriors dead by force.
22. Then were pounded the heels of the horses by reason of the prancings, the prancings of their mighty ones.	22. Then the hoofs of their horses slipped the galloping that gallops before the chariots of his warriors.
23. 'Curse you Meroz,' said the messenger of the Lord, 'curse you bitterly (you) inhabitants thereof,' because they came not to the aid of the Lord, to the aid of the Lord against the mighty.	23. "Curse Meroz" said the prophet of the LORD. "Curse, and shatter its inhabitants, for they did not come to the aid of the people of the LORD, to the aid of the people of the LORD when it waged battle» with warriors."
24. Blessed above women shall Jael, the wife of Heber the Kenite, be; above women in the tent shall she be blessed.	24. May Jael the wife of Heber the Shalmaiter [The Kenite] be blessed with the blessing of good women may she be blessed like one of the women who serve in the houses of study.
25. Water he requested, (but) milk she gave him: in a lordly bowl she brought him cream.	25. He asked her for water; she gave him milk to drink; to find out if his pleasure was in the bowls of warriors, she brought before him cream-cheese.
26. She put forth her hand to the pin, and her right hand to strike the weary; she struck Sisera, pierced his head, and wounded and penetrated his temple.	26. She reached out her hand for the tent-peg, and her right hand for the hammer to shatter wicked men and oppressors. She struck it down into Sisera; she shattered his head; she crushed his brain; she made it pass through in his temple.
27. At her feet he sank, fell, lay; at her feet he sank (and) fell; where he sank, there he fell down dead.	27. Between her feet he collapsed, he fell, he lay down. Between her feet he collapsed, he fell. In the place where he collapsed, there Sisera fell, plundered.
28. Through the window the mother of Sisera looked forth, and peered through the window; why is his chariot late in coming? Why tarry the strides of his chariots?	28. From the window the mother of Sisera looked out and was gazing from between the laths. She was saying "Why are the chariots of my son slow to come? Why are the runners who are bringing to me the letter of victories detained?"
29. The wisest of her princesses answer her, she too returns answers to herself.	29. The wisest of her chambermaids were answering her. Even she accord­ing to her wisdom was answering and saying to her:
30. 'Are they not finding (and) dividing the spoils? A damsel, two damsels to every man; a spoil of dyed garments to Sisera, a spoil of dyed garments of embroidery; dyed garments of embroidery for the neck of the spoiler.'	30. "Are they not dividing from what they are finding, giving as spoil a man and his household to each and every one? Much spoil before Sisera, spoil of dyed embroidered cloth upon his neck, rich posses­sions, and delightful things before his warriors who despoiled.
31. So may perish all Your enemies, O Lord; but they that love Him (should be) as the sun when he goes forth in his might." And the land rested forty years.	31. Like Sisera, so may all the haters of Your people perish, LORD; and may His mercies be ready to give light with the light of His splendor 343 times over [7 x 7 x 7 =343, an allusion to the light of the seven stars in the seven days of creation], like the rising of the sun in its might. And the land of Israel was at rest forty years.”

 

Rashi’s Comments on Shoftim (Judges) 5:14-22, 31

 

14 Out of Ephraim From Ephraim issued the root (שׁוֹרֶשׁ, referring to Joshua the son of Nun (their prince), to subdue Amalek and weaken him by the sword (Ex. 17:13). This verse is connected to the previous one and explains: The Lord dominated the strong for me by establishing Joshua to subdue Amalek.

 

after you Will arise from the tribe of Benjamin, Saul the son of Kish who will stone him and slacken (עֲמָם)  him like dying (עוֹמְמוֹת) embers. We can (also) interpret בַּעֲמָמֶיךָ referring to the army of 200,000 soldiers with which Saul came upon them (I Sam. 15:4).

 

Out of Machir came down officers Outstanding officers who conquered the Amorites. This refers to those who captured sixty cities, the whole royal stretch conquered under Jair (of Menasseh See Deut. 3: 4, 14).

 

15 And the princes of Issachar The princes of Issachar are the Sanhedrin who were occupied in Torah and “knew how to treat the times” (I Chron. 12:32). They are always (cooperating) with Deborah to teach Israel statutes and laws.

 

And the princes of Issachar Heb. שָׂרַי. The “yud” is inconsequential and does not serve any purpose, as the “yud” in (Ps. 8:8) “the cattle of the field (שָׂדַי)”; (Jer. 22:14) “Expand the windows (חַלּוֹנָי).”

 

as was Issachar with Barak (The princes) And the rest of the people of Issachar are faithful to Barak in all that he will instruct.

 

into the valley they rushed forth with their feet He sent them for all his errands; to gather the people and for all the needs of war.

 

(But) among the divisions of Reuben But in the divisions of Reuben’s heart were vast חִקְקֵי לֵב, (which Targum Jonathan renders) נִכְלֵי לִיבָּא i.e., shrewdness. And what was his shrewdness? He dwelt by the edges (מִשִׂפְתֵי) of the battle to hear who would win so that he should join with him.

 

16 the bleatings of the flocks To hear the sound of the flocks in battle; to whom is the sound of victory and to whom is the sound of defeat.

 

17 abides beyond the Jordan And he did not come to the battle, and likewise Dan gathered his wealth into ships to be prepared to escape.

 

and by his breaches To watch the vulnerable parts of his land.

 

18 Zebulun is a people that jeopardized... He scorned himself and submitted himself to die in battle with Barak, and likewise Naphtali on the high places of the field, on Mount Tabor.

 

19 in Taanach by the waters of Megiddo Jonathan renders: In Taanach they dwelt and reached until the waters of Megiddo. The edge of the camp was in Taanach and it reached until the waters of Megiddo.

 

they took no gain of money Without payment they came to aid Sisera, they asked no reward.

 

20 From heaven they fought (As they sought no gain,) likewise the Holy One sent against them His hosts who do not desire any reward.

 

from their courses The tip of the star being in heaven and its edge upon earth (see following verses). From here it was said: The thickness of the firmament is equivalent to the space between heaven and earth, since the star is inserted in the firmament like a bolt into a door (this refers to an old fashioned bolt which went through the thickness of the door), i.e., the size of its length equaling the thickness of the firmament. Thus from this verse, which attests that from their courses they fought, we derive that the thickness of the firmament is equal to the height between heaven and earth.

 

21 swept them away Heb. גְּרָפָם. It swept them from the world like a rake (מַגְרֵפָה) that rakes ashes from an oven.

 

that ancient brook It became a guarantor to the sea concerning this from the days of Egypt as it is stated in Pesachim (118b).

 

tread down, O my soul By using my feet upon the strength (עוֹז) of the mighty of Canaan.

 

22 were pounded the heels of the horses The hoofs of their horses slipped off because the heat of the star would boil the mud and the nail would slip off, as one scalds the feet in boiling water and the hoofs would slip off. And since they slipped off, the feet were stricken (הָלְמוּ) (Mechilta Ex. 14:24).

 

by reason of the prancings, the prancings of their mighty ones They would cause their horses to prance in war as in (Nachum 3:2) “And a horse prancing” (דוֹהֵר). This is an expression of the prancing of a horse.

 

23 “Curse you Meroz,” Some say it was a star and some say he was a prominent person who was near the battle area and yet did not come.

 

said the messenger of the Lord Said Barak as an agent of the Holy One.

 

the inhabitants thereof Those that dwell within his four cubits. With (the blast of) four hundred horns, Barak excommunicated Meroz.

 

to the aid of the Lord Speaking as though it could be done, for he who aids Israel is as if he is aiding the Divine Presence.

 

24 above women in the tent Heb. אֹהֶל. Referring to Sarah of whom it is said, (Gen. 18:9) “She is in the tent,” Rebecca of whom it is said, (ibid. 24:67) “And Isaac brought her into the tent,” and Rachel and Leah of whom it is said, (ibid 31:33) "And he went out of Leah’s tent and he entered Rachel’s tent".

 

above women in the tent shall she be blessed (Referring to) Jael, because they bore and raised children, but if not Jael, this evil one (i.e., Sisera) would have come and destroyed them. So it states in Genesis Rabbah 48. Another interpretation is that Jael also dwelt in tents (above 4:18), therefore she was mentioned in the blessing of tents.

 

25 (but) milk she gave him To test his state of consciousness, if he could discern between the taste of water and the taste of milk. So does Targum Jonathan paraphrase.

 

in a lordly bowl Heb. אַדִּירִים. In a vessel that one drinks water, since water is called “mighty” (or lordly i.e., אַדִּירִים), as it says, (Ex. 15:10) "In the mighty (אַדִּירִים) waters".

 

26 to strike the weary Heb. עֲמֵלִים. Referring to Sisera who was exhausted (עָמֵל) and tired.

 

(she) pierced Heb. מָחֲקָה. An expression of piercing (חִיקוּי).

 

and (she) wounded Heb. מָחֲצָה. An expression of wounding (מַחַץ).

 

and penetrated Heb. חָלְפָה means “she made pass through” referring to the pin which pierced his head) coming out on the other side.

 

28 and peered Heb. וַתְּיַבֵּב. An expression of speaking, as in (Isa. 57:19) “The speech (נִיב) of the lips.” But our Rabbis explained (Rosh Hashanah 33b) מְיַבֵּב as an expression of wailing, as in (Num. 29:1), “Of wailing” (תְּרוּעָה) which is rendered יַבָּבָא. However, I say it is an expression of looking, as in, (Zach. 2:12) “The pupil (בָבַת) of his eye,” and so has Menachem classified it. הָאֶשְׁנָב, the window.

 

29 The wisest of her princesses answer her Heb. חַכְמוֹת is interpreted as “the wise of her princesses” (an adjective in the constructive form), therefore the “Heth” is vocalized with a “patach” ("ah" sounding vowel). חָכְמוֹת as a noun is vocalized “hataf kamatz” (an “aw” sound), as in (Prov. 24:7) “Wisdom (חָכְמוֹת) to a fool is like a rare jewel.” However, this form is vocalized חַכְמוֹת and similarly, (Prov. 14:1) “The wise (חַכְמוֹת) of the women establish their house.”

 

answer her The dot in the (second) “nun” replaces the third “nun” (which would be needed to replace the word “her”). It thus means “they answer her.” The dot of a “nun” replaces the word “her” as in (Lev. 6:14) “Scalded he shall bring it,” (lit., her) (תְּבִיאֶנָּה).

 

she too returns answers (Of) Consolation to herself saying: Why am I wondering about my son’s delay? (Are they not, etc.)

 

30 Are they not finding (and) dividing the spoils? And that is delaying them.

 

two damsels to every man They are ravishing the pretty women of Israel and every one of the men has two or three women in his bed.

 

31 So may perish Deborah said, “This is for her a vain consolation, for so may perish all your enemies, O Lord, as he was destroyed.”

 

but they that love Him (should be) as the sun when he goes forth in his might Which will occur in the coming future seven times seven the light of all the seven days of creation which is 343 times as much (as one day). This equals the sum of forty nine times seven. [Tanchuma].

 

And the land rested These are not Deborah’s words, but rather the words of the writer of this book.

 

Commentary on the Ashlamatah of Shoftim (Judges) 5:14-22 & 31

By: H.Ex. Adon Shlomoh Ben Abraham

 

The backstory to our parsha begins with a call for Deborah to wake up. The “wake up” is a call to take action (Ps 44:23; Isa 51:9), and Deborah needed to be roused from her complacency as a judge in southern Ephraim (4:5). Deborah had been ruling and guiding her people and maybe like most good people, they put off going to war until every other avenue has been approached, and then only when all else fails is it time to rise and go to war. Barak too is called on to take captives, which implies a convincing victory lies ahead.

 

The people's response is given in v.13: the many years of oppression took a heavy toll on people's lives, but now the “remnant became victor over the mighty, The LORD’s people won my victory over the mighty.”  It has been suggested that this verse may reflect a two-stage gathering of troops. Volunteers joined their tribal leaders, journeying together, and they rallied at Mount Tabor. The last phrase translated “against the mighty,” meaning the enemy, is translated that way in v.23. where it is said they “did not come to the help of the Lord against the mighty”.

 

Ephraim and Benjamin, two southern tribes, are mentioned first, perhaps because of their association with Deborah since she is from Ephraim. I believe another reason they are mentioned first is that they are the two prominent tribes that will be working in the last great battle to gain control of the land, which will then assure the final rest spoken of for all Israel. The first part of the verse reads literally, ‘From Ephraim their root in Amalek,’ which has the obvious meaning, ‘From Ephraim came those whose root was in Amalek.’ The reference to Amalek is surprising, and it has been held that it indicates a group of Amalekites, a semi-nomadic group like the Kenites, who had settled amongst the Ephraimites, as did Heber the Kenite a little further to the north.^[57]   The reference to Amalek is thought to be just a geographical reference. However, In Judges 12:15, the area Ephraim lived in is called “the hill country of the Amalekites,” who are the former inhabitants of that area. Another interesting idea is that Ephraim and Benjamin from the hill country of the Amalekites will join in the battle to defeat the “mighty ones.” ^[58]  Taking all this together, we can see that then is like now. People from every group and life philosophy all live together in close proximity to each other, and then, as now, we see Ephraim and Benjamin scattered and living among the Amalekites even till today.

 

Most commentators state that six tribes went to war (Ephraim, Benjamin, Machir [i.e., Manasseh], Zebulun, Issachar, and Naphtali), while four other tribes (Reuben, Gilead [i.e., Gad and the other half of Manasseh], Dan, and Asher) refused to join.^[59]  Although it has been suggested that all the tribes joined in battle, twice in (v.15-16) Reuben is said,  to have great decision and searching of heart, Gilead, tarried beyond the Jordan, (v.17) Dan and Asher, linger by the seacoast near the ships (v.17) and Zebulun and Naphtali seem to have been bold warriors who mocked death on the open heights (v.18). “Reuben” and “Gilead” and the half tribe of Manasseh would thus include all three of the tribes across the Jordan. In the contrast between these tribes with the wholehearted efforts of Zebulun and Naphtali, we are left with the impression that some of the brothers failed to join in with the family battle to secure the land.

Judah and Simeon are not mentioned in this listing of the tribes, and it has been suggested that this is because of their location far to the south, as the location of our current battle is believed to be in the north. The tribes of Judah, Ephraim, and Naphtali occur in all the historical Books, but the one hidden from view here is Judah, which raises the question of why, when there is a rebuke to those who did not join in the fight. While theoretically united in their worship of Hashem, the Israelites lack political and military cohesion.^3-b   It seemed some tribes refused to sacrifice individual interest and well-being for the sake of the nation, a fact we are still witnessing in the year 5785, at the time of our Passover.

 

A severe rebuke was given to the tribes who failed to answer the call to arms and may have been indifferent to the conflict. The tribes that were not responsive may not have been directly concerned because they were located on the southern edge of the region in immediate danger, and just like today, most of us choose to ignore what we think does not and will not affect us. However, for the Israelites to conquer the land and throw off the Canaanite yoke, it was important for the tribes to cooperate in battle. Those who participated are commended, while the tribes who shirked their responsibility are condemned. This should cause us to pause and think about our response to Israel's battles, which are currently being fought, and the position we take, even if only in conversation.

 

In verse nineteen, “The kings came, they fought; then fought the kings of Canaan, at Taanach, by the waters of Megiddo.”^[60] Taanach is just south of Megiddo in the Jezreel valley.^[61]  This area is Manasseh's territory, and I Chronicles. 7:29 tells us this is where the sons of Joseph live. When the Kings came down to fight, they took no spoils, and the battle must have been very great because we are next told that “the stars fought from heaven.”  Josephus tells a great story of the battle,  “So the battle began; and when they were come to a close fight, there came down from heaven a great storm, with a vast quantity of rain and hail, and the wind blew the rain in the face of the Canaanites, and so darkened their eyes, that their arrows and slings were of no advantage to them, nor would the coldness of the air permit the soldiers to make use of their swords; while this storm did not so much incommode the Israelites, because it came in their backs. They also took such courage, upon the apprehension that God was assisting them, that they fell upon the very midst of their enemies and slew (a great and large) number of them; so that some of them fell by the Israelites, some fell by their own horses, which were put into disorder, and not a few were killed by their own chariots.  At last Sisera, as soon as he saw himself beaten, fled away, and came to a woman whose name was Jael, a Kenite,^[62] who received him, when he desired to be concealed; and when he asked for somewhat to drink, she gave him sour milk, of which he drank so unmeasurably that he fell asleep; but when he was asleep, Jael took an iron nail, and with a hammer drove it through his temples into the floor; and when Barak came a little afterward, she showed Sisera nailed to the ground;  and thus was this victory gained by a woman, as Deborah had foretold.^[63]  Our lesson here is that the enemies of God and Israel are going to get Hammered, and maybe in the future battle at Megiddo^[64], their defeat will again be at the hands of a woman.  So as not to offend modern man's sensibilities, one commentator stated, “The vivid picture of Sisera’s death (5:26–27) was not intended to narrate the steps of the physical action but to describe metaphorically and in slow motion, so to speak, the fall of a leader.^[65]  Oh Please!

 

The victory experienced in Deborah's day can be understood as a foretaste of the final victory over evil and death and of the glory of the redeemed Israel, when the land is concurred, when the Canaanites, Philistines, and Amalekites are destroyed from the land for good. In keeping with other early poems in which enmity against God is a common theme (Exo15:6, Numb. 10:35, Deut. 32:42 Numb.32:21), this plea assumes that anyone who opposes Israel opposes Hashem.^[66]   Deborah will lead with her song as in another song of victory (Ps 68:1–3 “God shall arise, his enemies shall be scattered; and those who hate him shall flee before him! As smoke is driven away, so you shall drive them away; as wax melts before fire, so the wicked shall perish before God! But the righteous shall be glad; they shall exult before God, and they shall be jubilant with joy!”   At the coming victory, there is rejoicing over the fall of the wicked. The language here is similar and reflects the statement made every time the sacred ark of the covenant was carried into battle (Num 10:35ff), “And it was with the travelling of the Ark, when Moses said: Arise HaShem and let your enemies be scattered and those who hate you will flee from before you. And with its resting, he will say: Return HaShem to the tens of thousands of thousands of Israel.”

 

In the Torah scroll, these two verses, the opening verses of the sixth Aliyah, are preceded and followed by an inverted letter NUN. The two verses are thus set apart as a separate entity. (A scroll with eighty-five letters, corresponding to the number of letters in this parashah, halachically has the same status as a Torah scroll and must be treated with the proper respect.) The two verses are of central importance in the entire Torah. When Moses stands up, blasting forth the TORAH OF HASHEM, G-d's providence is shown in scattering the enemies of Israel and returning his indwelling Presence to the longing and yearning of thousands and thousands.

 

The rabbis taught that although we normally speak of the Five Books of Moses, there are really seven because these two verses constitute a separate book by themselves. The two verses divide the Book of Numbers into all that came before and all that comes afterward. What came before is one book. What will come afterwards is another. These two verses are a book in themselves, making the Seven Books of the Torah. These are the Seven Clouds of Glory that accompany us on all our journeys, shining the light of DA'AS to us at all times.

 

Why was it necessary to make a separation between all of the book of Numbers that came before these two verses and all that comes afterward? With the census of the people, the erection of the Sanctuary, and the ordering of the Camp of the Israelites in its proper order, the entire Order of Creation in its ideal form was complete. From then on, the task was to take the Torah up to Zion, to go on the journey implementing and adhering to the Torah. Adhering to the Torah, day by day, on the arduous journey of life, amidst all the trials of the wilderness, is an entirely different story. The two verses separate between the Ideal and the Actual. One of the two verses speaks about a state of war, and the other speaks about a state of peace. In each case, it is Moses who must speak to bring the Divine Presence upon Israel. "And Moses said, Arise O LORD….  And he will say, “Return, O LORD." ^[67]   In the last verse of our reading, we see a reference to the sun and its strength, which closely parallels Psalm 19:4b–6 and Malachi 4:2.  When we “wake up” and begin to follow God’s order and bring our living in line with his system we will begin to experience deliverance for all of Israel from Amalekite powers and as under the judgeship of Deborah there will be peace to the land.

 

Verbal Tallies

By: Hakham Dr. Hillel ben David

Bamidbar (Numbers) 7:48-89; Tehillim (Psalms) 96:1-13; Shoftim (Judges) 5:14-22, 31

 

The verbal tally between the Torah and the Ashlamata is ‘Ephraim’ - אֶפְרָיִם.

 

Bamidbar (Numbers) 7:48 48  On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim <0669>, offered:

 

Shoftim (Judges) 5:14  Out of Ephraim <0669> was there a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer.

 

The tribe of Ephraim is the focus of both the Torah and the Ashlamata. In the Torah, the Prince of Ephraim is bringing his special Mishkan dedication offering. In the Ashlamata, Deborah is singing the praises of Ephraim’s root.

 

The thematic connection between the Torah portions and our chapter of Tehillim (Psalms) 96:1-13 is the singing of the greatness of HaShem in his sanctuary. The Torah is all about the mishkan dedication offering of Ephraim’s Prince. This singing, in our Psalm, connects also with our Ashlamata which speaks of Deborah’s song.

 

Nazarean Talmud

Sidrot of Bamidbar (Numbers) 7:48-89

“BaYom HaSh’vi’i” “On the seventh day”

By: H. Em Rabbi Dr. Eliyahu ben Abraham

 

Hakham Shaul’s School of Tosefta Luqas (Lk)

Hakham Tsefet’s School of Peshat 2 Tsefet (2 Pet)

Now when he was asked by the P’rushim (Pharisees) when the kingdom/governance, sovereignty of God through the Hakhamim and Bate Din would come, he answered them and said, “the Kingdom/governance, sovereignty of God through the Hakhamim and Bate Din does not come with visible signs, nor will they say, ‘Behold, here it is!’ or ‘There!’ For behold, the Kingdom/governance of God is already in your midst.”

But beloved, do not let this one truth be hidden from you, that with the LORD one day is like a thousand years, and a thousand years like one day.[68] The LORD is not slow concerning His promise, as some count slowness. However, He is patient toward you, not wishing for any to perish but for all to come to repentance. Nevertheless, the day of the LORD will come like a thief, in which the heavenly bodies[69] will perish[70] with a roar[71] (mighty rushing wind) the elements will be dissolved[72] with intense heat, and the works of negativity done on earth[73] will be burned up and everything will be revealed.

 

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

What Is Hakham Tsefet Alluding To?

 

When Hakham Tsefet writes, “One day is like a thousand years, and a thousand years is like one day” (2 Tsefet 3:8), he is not employing metaphor or poetic hyperbole. He is referencing a well-established eschatological principle embedded within the fabric of Jewish tradition—the doctrine of the Shmittat HaOlam, the Sabbatical macrostructure of history. Interestingly, the Talmud would eventually come up with an interpretation of Hakham Tsefet’s words in Sanhedrin 97a; this teaching outlines a cosmological framework in which the world exists for six thousand years of human history, divided into distinct epochs, followed by a seventh thousand-year period of rest, parallel to the weekly Shabbat.

The Hidden Messiah Revealed:

 

“The world will exist for six thousand years: two thousand of chaos (tohu), two thousand of Torah, and two thousand of the days of Messiah; and in the seventh thousand, the world is desolate, as it is written: ‘And the LORD alone shall be exalted in that day.’” — Sanhedrin 97a

 

Thus, we have seen two thousand years of tohu!

Two thousand years wherein we received the Torah!

 

Since the Nazarean Codicil’s time, have we seen two thousand years of Messiah? What has Messiah been doing among the Jewish people for the last two thousand years? And how has this prepared the world for the soon-to-be-experienced Y’mot HaMashiach? Now, this is the chief question fostered by what Hakham Tsefet has alluded to. Thus, the question that permeates my mind is how has Messiah influenced Judaism in the last two thousand years? Unknown to most observers is his (Messiah’s) mimicry of G-d. He hides in the shadows and goes observed. In this vein, he screams that Pesach and the Pesach Seder are revelations of this fact.

 

At the beginning of the Pesach Seder, we break the middle matzah. The upper and lower pieces of the three matzot symbolize the leḥem mishneh—the double portion of manna that fell before Sabbaths and festivals in the wilderness—ensuring that the B’ne Yisrael did not need to gather food on the holy day itself. The middle matzah symbolizes the unique obligation to eat unleavened bread on Pesah. The second point is that, following the Temple’s destruction, matzah assumed the role of the Paschal offering. Just as the lamb was eaten at the end of the meal to be experienced as sacred food rather than merely sustenance, the greater half of the matzah—the afikoman—is set aside to be eaten at the meal’s conclusion.

 

Furthermore, hiding the afikoman is integral to the seder’s spirit, incorporating many elements designed to engage and maintain a child’s interest. As we know, this broken piece of Matzah is also hidden and buried. It is searched for, eventually found, and redeemed just before we drink the third cup of wine. Interestingly, this cup is directly associated with the redemption of G-d with an outstretched arm. The “outstretched arm” is also related to the work of Messiah. Thus, Hakham Tsefet shows a mystery about Messiah, his activity in the Pesach Seder, and the two thousand years of history we have experienced since he penned those words. Now, the world, in general, has evolved. Yes, it has evolved but I want to understand this process through Jewish eyes.

 

Rabbinic Foundations: The Talmud and Midrash

 

Following the destruction of the Second Temple, Judaism underwent a radical transformation. The oral tradition, which has been transmitted alongside the Written Torah, was committed to writing, giving rise to the Mishnah (circa 200 CE) and later the Gemara, which together form the Talmud. The Talmud established the framework for halakhah (Jewish law) and provided the basis for legal, ethical, and philosophical discussion. Its dialectical style not only preserved the legal corpus but also encouraged a dynamic, communal process of interpretation, fostering intellectual rigor and ethical discourse. The fundamentals for this development reach all-the-way back to the Scribe, Prophet, and Priest Ezra.

 

The Midrash, a collection of homiletic interpretations and narratives, served as a bridge between the literal text of the Torah and its deeper, often hidden meanings. Through Midrashim, early Rabbis explored themes of Divine Providence and how G-d steadily has been involved in history, along with the nature of the covenant and the human relationship with G-d, thereby enriching the community’s spiritual life.

 

The Mishneh Torah and the Systematization of Halakhah

 

In the medieval period, the Rambam (Maimonides) emerged as a towering figure who systematically sought to codify Jewish law and philosophy in his monumental work, the Mishneh Torah (12th century). His work distilled centuries of Talmudic debate into a coherent legal code, emphasizing rationalism and ethical monotheism. The Rambam’s approach not only provided a practical guide for Jewish living but also influenced the intellectual milieu by advocating for a rational understanding of the Divine and the ethical obligations of humanity.

 

As expressed in his Guide for the Perplexed, Rambam’s philosophy reinterpreted Biblical narratives and halakhic principles in light of Aristotelian philosophy. His synthesis of reason and revelation marked a significant spiritual development, positioning Judaism as a faith that embraces intellectual inquiry while remaining firmly rooted in its sacred tradition.

 

Medieval Commentaries: Rashi, Nachmanides, and Beyond

 

The medieval era saw the flourishing of Torah commentary, with figures such as Rashi (11th century) providing an indispensable elucidation of the plain meaning (peshat) of the Torah. Rashi’s commentaries, rooted in both Talmudic tradition and Midrashic literature, became a cornerstone for Torah study, ensuring that the text’s layers of meaning were accessible to successive generations.

 

Nachmanides (Ramban, 13th century) further deepened this tradition by incorporating mystical insights and philosophical ideas into his commentaries. He challenged overly literal interpretations and introduced a more nuanced understanding of the text, drawing connections between halakhic practice and Torah’s hidden, esoteric dimensions. The interplay between Rashi’s clarity and Nachmanides’ mystical sensitivity exemplifies the evolving nature of Jewish spiritual interpretation.

 

Kabbalah and the Zohar: Mystical Revelation

 

The development of Kabbalah represents one of the most profound spiritual innovations in Judaism. Emerging prominently in 12th- to 13th-century Provence and later in Spain, Kabbalah introduced a complex system of spiritual thought centered on concepts such as Tzimtzum (Divine contraction), the Sefirot (Divine emanations), and the process of Tikkun Olam (world rectification).

 

The Zohar, a foundational text of Kabbalah attributed to Rabbi Shimon bar Yochai and redacted in the late 13th century, revolutionized Jewish spirituality by revealing the hidden, cosmic dimensions of the Torah. The Zohar presents the Torah as a living document imbued with layers of allegorical, spiritual, and secret meanings. It explains how the Divine light, or Ohr HaGanuz, is hidden within creation and how the process of spiritual repair involves the reactivation of this concealed light.

 

Kabbalistic thought transformed Jewish prayer, ritual, and ethical life by imbuing them with a mystical urgency. It provided tools for understanding suffering, redemption, and the ultimate reunification of the material and the Divine—a theme that continues to inspire both academic inquiry and devotional practice.

 

Hasidism: The Revival of Spiritual Joy

 

In the 18th century, Hasidism emerged as a vibrant spiritual revival movement. Founded by Rabbi Israel Baal Shem Tov, Hasidism emphasized personal piety, joy, and the immanence of the Divine. It challenged the exclusive intellectualism of earlier scholarship by highlighting the importance of heartfelt prayer, communal celebration, and the transformative power of simple faith.

 

Through the concept of Devekut (cleaving to G‑d), Hasidic teachings reoriented Jewish spirituality towards an experiential, dynamic relationship with the Divine. This movement democratized spiritual access, asserting that every individual, regardless of scholarly achievement, could attain closeness to G‑d through sincere devotion and joyous living.

 

Modern Developments and Intellectual Renewal

 

In the modern era, Jewish spirituality has continued to evolve by integrating academic scholarship, historical-critical methods, and renewed mystical inquiry. Contemporary Jewish thinkers have revisited classical texts, engaging in rigorous analysis while reaffirming the enduring relevance of traditional messianic and metaphysical concepts. This intellectual renewal has allowed Judaism to navigate modern challenges while maintaining its rich heritage of halakhic discipline, ethical commitment, and mystical exploration.

 

How has this prepared us for the Y’mot HaMashiach, and how does this fit into Shabbat HaGadol?

 

The process of continuous spiritual, ethical, and intellectual development in Judaism over the past two thousand years has fundamentally prepared us for the Y’mot HaMashiach—a period of complete Divine restoration—and this preparation can be profoundly interlaced with the concept of Shabbat HaGadol, the Great Sabbath.

 

At its core, the evolution of Rabbinic thought, halakhic codification, and mystical exploration has refined our collective consciousness. Through the Talmud and the Mishneh Torah, our tradition has instilled a rigorous framework for ethical behavior, legal discipline, and a constant striving toward justice. This rigorous internal structure has safeguarded our values and elevated our societal and personal conduct, creating a fertile ground for spiritual renewal.

 

In parallel, the rich tradition of Midrash and later mystical works like the Zohar have transformed our perception of time and redemption. Kabbalistic teachings introduce the idea that the physical realm is imbued with hidden Divine sparks. The continuous process of tikkun olam—the repair and rectification of the world—has been a central focus. Every act of repentance and ethical improvement contributes to the awakening of these Divine sparks, which, when fully realized, will catalyze the comprehensive redemption envisaged in the Messianic era.

 

This ongoing process is not a passive waiting; instead, it is an active, collective enterprise. The dynamic interplay between Divine influence and human agency during the two thousand years of Messiah represents a transformative period where ethical reforms, intellectual rigor, and mystical insight are woven together. Every mitzvah observed, every act of compassion, and every moment of sincere teshuvah collectively fortifies our readiness for the ultimate state of Divine governance. In this sense, our work now is like preparing a sacred vessel to receive the overwhelming light of redemption.

 

This is where Shabbat HaGadol comes into play. Traditionally observed on the Shabbat preceding Pesach, Shabbat HaGadol—the Great Sabbath—serves as a potent symbol of liberation and renewal. It is a microcosm of the final redemption, a day when time itself is sanctified, and the rhythm of work gives way to rest. The notion of Shabbat HaGadol encapsulates the idea that there is a cyclic, recurring moment in which human imperfection yields to Divine perfection—a moment that prefigures the Y’mot HaMashiach.

 

By internalizing the sanctity and restorative power of Shabbat every week, the Jewish people cultivate an awareness that sacred time is both a present reality and a foretaste of what is to come. This weekly ritual of halting work and entering a state of divine rest is not only a remembrance of Creation but also a rehearsal for the future—a future where the entire world will be enveloped in that same state of rest and harmony. In this light, our ongoing spiritual efforts are not in vain; they are how we transform the temporal into the eternal.

 

Thus, the significant spiritual developments of our tradition—ranging from the systematic legal codification in the Talmud and Mishneh Torah to the mystical revelations of the Zohar and the vibrant experiential spirituality of Hasidism—have collectively prepared us for the Y’mot HaMashiach. They have honed our ethical sensibilities, deepened our communal bonds, and awakened us to the hidden Divine presence within the fabric of time itself.

 

As we have learned, the Pesach Seder is all about time constraints. We have to eat the Afikomen before midnight. Thus, the redemption and revelation of Messiah must appear before the final acts of the Pesach Seder. Therefore, Shabbat HaGadol, as a culminating expression of these themes, stands as a bridge between our present efforts and the ultimate realization of a perfect world. It embodies our readiness—a clear sign that the transformative process is in motion, urging us to continue our work until the final moment when the Divine Shabbat descends upon all creation.

 

Malachi 4:4-6 “Remember the Torah of Moshe, my servant, which I enjoined on him at Horev, laws and rulings for all Yisra’el. ²³ Look, I will send Eliyahu the prophet before the coming of the great and awesome Day of ADONAI. ²⁴ He will turn the hearts of the fathers to the children and the hearts of the children to their fathers; otherwise, I will come and strike the land with complete destruction.”

 

Shabbat Shalom.

 

Some Questions to Ponder:

 

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

 

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

 

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

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

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

 

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

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

 

 

Coming Festival of Pesach

Nisan 14-22, 5785 – Saturday Evening thru Sunday April 12/20, 2025

Important associated events

 

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