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

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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!

 

Sunday Evening April 20, 2025

Evening: Counting of the Omer Day 8

 

Evening: Counting of the Omer Day 8

 

Today is eight days of the Omer which is one week and one day.

 

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

 

Then read the following:

 

 

Ephesians 2.1-3 And you (Gentiles) were dead in trespasses and sins, in which you once walked^[1] according to the course of this worldly system, according to the ruler^[2] of the power^[3] of the air,^[4] the spirit that now works in the sons^[5] of disobedience; and we all behaved according to the passions of our Yetser HaRa, following the desires of the body and of the thoughts,^[6] and were by nature the children of wrath, like everyone else.^[7]

 

Monday Evening April 21, 2025

Evening: Counting of the Omer Day 9

 

Today is nine days of the Omer which is one week and two days.

 

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

 

Then read the following:

 

 

But God, who is abounding in mercy^[8], because His great love, with which He loved us (the Jewish people) even when we were dead in sins has made us alive^[9] together with Messiah, now it is by God’s loving-kindness that you have been made whole (saved), by becoming Jewish. And has joined us together and made us capable of siting together in the heavenlies^[10] in union with Yeshua HaMashiach. He did this so that in the ages to come^[11] He might demonstrate the wealth of splendor of His loving-kindness, which He graciously expressed to us through Yeshua HaMashiach.

 

 

Tuesday Evening April 22, 2025

Evening: Counting of the Omer Day 10

 

Today is ten days of the Omer which is one week and three days.

 

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

 

Then read the following:

 

 

Ephesians 2:8-10 It is by God’s loving-kindness that you (Gentiles) are brought to wholeness by becoming faithfully obedient Jews, this is not by your own merit but a gift of God.^[12] You are not made whole by human attempts to please God,^[13] so that anyone can boast. For we (Jews) are His (God’s) workmanship, created in union with Yeshua HaMashiach for a life of good works, according to the halakhot (Laws) of the Torah, which God has prepared beforehand that we^[14] (Jews and Gentiles) should walk (halakha)^[15] in them.

 

Wednesday Evening April 23, 2025

Evening: Counting of the Omer Day 11

 

Today is eleven days of the Omer which is one week and four days.

 

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

 

Then read the following:

 

 

Ephesians 2:11-12 Therefore remember, at that time you, were Gentiles by birth, who are called uncircumcision by those who are called circumcision, which refers to what Royal men do to their bodies;^[16] and that at one time you were without Messiah, being aliens^[17] from the legal administration of Jewish life,^[18] and strangers^[19] from the covenants of the promise,^[20] having no hope, and without God and in union with the worldly system.

 

Thursday Evening April 24, 2025

Evening: Counting of the Omer Day 12

 

Today is twelve days of the Omer which are one week and five days.

 

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

 

Then read the following:

 

 

Ephesians 2:13-16 But you (Gentiles) who were far away are now brought close by your union with Yeshua HaMashiach, his life of peace bringing us into unity by breaking down the middle wall of partition^[21] which stood between us. This was accomplished by abolishing the enactments contained in (Shammaite) ordinances (dogma)^[22], that he might establish one new body^[23] in himself, by the cross, having broken down conflict between the Jewish people and the Gentiles.

 

Friday Evening April 25, 2025

Evening: Counting of the Omer Day 13

 

Evening Counting of the Omer Day 13

Today is Thirteen days of the Omer which are one week and six days.

 

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

 

Then read the following:

 

 

Ephesians 2:17-18 And he (Messiah) came and handed down (the Mesorah) wholeness (path to spiritual maturity) to you (Gentiles) who were far away, and to those (Jews) who were near. For through him (by his handing down the Mesorah) we both, by one spirit (the Nefesh Yehudi) have access to the presence of the Father.

 

Shabbat: “B’Ha’alot’kha” – “When you light the lamps”

&

Shabbat Mevar’chim HaHodesh; Proclamation of the New Moon of Iyar

(Rosh Chodesh Iyar – Sunday/Monday evening April 27/28, 2025)

 

 

Contents of the Torah Seder

 

·        The Making of the Menorah – Numbers 8:1-4

·        Dedication of the Levites – Numbers 8:5-26

·        The Second Passover – Numbers 9:1-14

·        The Fiery Cloud Upon the Tabernacle – Numbers 9:15-23

 

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 as 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:

 

 

Rashi & Targum Pseudo Jonathan for: Bamidbar (Numbers) 8:1 – 9:23

 

 

Rashi Commentary for: ‎ Bamidbar (Numbers.) 8:1 – 9:23‎

 

Chapter 8

 

2 When you light Why is the portion dealing with the menorah juxtaposed to the portion dealing with the chieftains? For when Aaron saw the dedication [offerings] of the chieftains, he felt distressed over not joining them in this dedication—neither he nor his tribe. So God said to him, “By your life, yours is greater than theirs, for you will light and prepare the lamps.”- [Tanchuma Beha’alothecha 3]

 

When you light Heb. בְּהַעֲלֹתְךָ , lit., when you cause to ascend. Since the flame rises, Scripture describes kindling in terms of ascending. He is required to kindle the lamp until the flame rises by itself (Shab. 21a). Our Sages further expounded from here that there was a step in front of the menorah, on which the kohen stood to prepare [the lamps]. - [Sifrei Beha’alothecha 3]

 

toward the face of the menorah Toward the middle lamp, which is not on [one of] the branches, but on the menorah itself. - [Men. 98b]

 

shall cast their light The six on the six branches; the three eastern ones—that is their wicks—facing towards the center one, and likewise, the three western ones, the tops of their wicks facing toward the center one. Why [were the wicks facing inwards, thus giving off so little light]? So that [people] should not say that He [God] needs the light. - [Tanchuma Beha’alothecha 5]

 

3 Aaron did so This shows Aaron’s virtue that he did not deviate [from God’s command]. - [Sifrei Beha’alothecha 1:5]

 

4 This was the form of the menorah As God had shown him with His finger, for he had difficulty with [constructing] it. That is why it says, “This is....”- [Sifrei Beha’alothecha 7]

 

hammered work In old French, batediz, beaten, an expression similar to, “[and his knees] knocked (נָקְשָׁן) one against the other” (Dan. 5:6). There was a block of gold weighing a talent. He pounded it with a hammer, and cut it with a chisel to extend its limbs in the prescribed manner, and it was not made limb by limb and then connected together. - [Baraitha Melecheth HaMishkan]

 

from its base to its flower Its base was the hollow box above the legs, like the silver candelabra that stand before nobles.

 

from its base to its flower That is to say, the menorah itself and everything attached to it.

 

from its base Which was a large unit.

 

to its flower Which was its finest work—it was all hammered work. It is customary to use the word עַד in this sense [to include everything], as in, “from the stacks to the (עַד) standing grain to the (עַד) olive groves” (Judges 15:5).

 

according to the form which the Lord had shown... According to the design He had shown him on the mount [Sinai], as it says, “Now see and make, according to their pattern [which you are shown on the mountain]” (Exod. 25:40).

 

so did he construct the menorah I.e., the one who made it [namely, Bezalel]. The Aggadic Midrash [Tanchuma Beha’alothecha 3] states that it was made by itself through the Holy One, Blessed is He.

 

6 Take the Levites Take them with words: You are fortunate in that you have merited to become attendants of the Omnipresent. - [Torath Kohanim 8:165, Midrash Aggadah]

 

7 Sprinkle them with cleansing water from the ashes of the red cow, so as to cleanse them from contamination by those who were in contact with the dead.

 

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

 

8 Then they shall take a young bull That is a burnt offering, as it is written, “and designate...and one as a burnt offering” (verse 12); this is the communal offering [to atone] for idolatry.

 

and a second young bull What does it mean by “a second”? It teaches that just as a burnt offering is not eaten, so is [this] sin-offering not eaten. There is a support for his [R. Moses’] comments in Torath Kohanim (Obligatory sacrifices 3:4) [which states that this sin-offering was burnt up]. I, however, believe that this was a temporary injunction [not to atone for idolatry], since they should have brought a goat as a sin-offering for idolatry, with the bull for a burnt offering.

 

9 And you shall gather the entire congregation Since the Levites were submitted as an atonement offering instead of them, let them [the Israelites] come and stand with their offerings [namely the Levites] and rest their hands upon them. - [Midrash Aggadah]

 

11 Then Aaron shall lift up the Levites as a waving in the same way that the guilt-offering of one afflicted with tzara’ath requires waving [the animal] while it is alive. Three waving’s are mentioned in this section: the first (verse 11) refers to the sons of Kohath, and for this reason it states with regard to them, “that they may serve in the Lord’s service,” since they were responsible for the work involving the most holy objects—the ark, the table, etc. The second (verse 13) refers to the sons of Gershon. Therefore, it is stated with regard to them, “a waving before the Lord” (verse 13), for even they were assigned holy work—the curtains and the clasps, which could be seen in the Holy of Holies. The third [waving] was for the sons of Merari (verse 14). - [Midrash Aggadah] 16

 

wholly given over Hebrew נְתֻנִים , [the double expression denoting] given over for [the service of] carrying and given over for the singing [in the Temple]. - [Midrash Aggadah]

 

that open - פִּטְרַת , the opening of.

 

17 For all the firstborn...are Mine The firstborn are Mine by right, for I protected them among the Egyptian firstborn, and I took them for Myself—until they erred through the golden calf; so now “I have taken the Levites” (verse 18).

 

19 I have given... -"The children of Israel" is mentioned five times in this verse, thus declaring the affection [God has] for them, for their mention is repeated in one verse as many times as the five books of the Torah. I saw this in Gen. Rabbah [3:5]. [Note that this is not found in Gen. Rabbah, but in Lev. Rabbah 2:4]

 

so that the children of Israel will not be inflicted with plague So that there will be no need for them to approach the holy [Sanctuary], for if they do approach, there will be a plague.

 

20 So Moses, Aaron and all the congregation Moses presented them, Aaron lifted them up, and the Israelites rested their hands [on them].

 

22 they did to them just as the Lord commanded Moses [This is written] to extol those who performed [this rite] and those upon whom it was preformed, [for] none of them objected.

 

24 This is the rule concerning the Levites Age disqualifies them, but physical blemishes do not disqualify them. - [Sifrei Beha’alothecha 1:10, Chul. 24a]

 

From the age of twenty-five years Elsewhere (4:3) it says, “From the age of thirty.” How can this be reconciled? However, from the age of twenty-five they came to study the laws of the service; they would study for five years, and at the age of thirty they would [begin] work. From here we learn that a student who does not experience success in his learning for five years, will never experience it. - [Chul. 24a]

 

25 and do no more work [I.e.,] the work of carrying on the shoulders; however, he can return to [the work of] locking the gates, singing, and loading the wagons. This is the meaning of “He shall minister with his brethren (אֶת־אֶחָיו)” [in the next verse]—with his brethren, as the Targum [Onkelos] renders (עִם אֲחוֹהִי).

 

26 to keep the charge To camp around the Tent and to assemble and dismantle [it] at the time of the travels.

 

Chapter 9

 

1 In the first month The portion at the beginning of the Book [of Numbers] was not said until Iyar. [From this], you learn that there is no chronological order in the Torah. But why did Scripture not begin with this [chapter]? For it is a disgrace to Israel that throughout the forty years the children of Israel were in the desert, they brought only this Passover sacrifice alone. - [Sifrei Beha’alothecha 1:18]

 

2 in its appointed time Even [if it were to fall] on Sabbath; “in its appointed time” [also implies,] even [if the majority of the people were] in a state of ritual uncleanness. - [Sifrei Beha’alothecha 1:14, 15]

 

3 in accordance with all its statutes These are the commandments directly relating to its body—an unblemished male lamb in its first year. - [Pes. 95a]

 

and all its ordinances These are the commandments that relate to its body from elsewhere, such as the seven days for [eating] unleavened bread and for disposing of leaven. (Another version: The commandments relating to its body—an unblemished male lamb in its first year; those which relate to its body from elsewhere— [it must be] roasted over fire, its head with its legs and its innards. And those which have no relation to its body—unleavened bread and disposing of leaven. - [Rashi on Pes. 95a]

 

4 Moses spoke What does this teach us? Has not Scripture already said, “And Moses told... of the Lord’s appointed [holy days]” (Lev. 23:44)? However, when he heard the portion dealing with the festivals at Sinai, he related it to them, and then he exhorted them again when the time came to perform them. - [Sifrei Beha’alothecha 1:17]

 

6 approached Moses and Aaron While the two were sitting in the study hall, they came and asked them. It is [however] inconceivable that they approached them one after the other [in this order], for if Moses did not know, how should Aaron know? - [Sifrei Beha’alothecha 1:20]

 

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

 

10 On a distant journey Heb. רְחֽקָה . There is a dot over the word, to teach us that he does not really have to be far away, but even if he was merely outside the threshold of the Temple courtyard throughout the time allowed for the slaughtering [of the Passover sacrifice] (Pes. 93, Sifrei Beha’alothecha 1:24). On the second Passover, one may keep both leavened bread and unleavened food in the home, and there is no festival. The consumption of leaven is not forbidden except while he eats it [the sacrifice]. - [Pes. 95a]

 

14 If a proselyte dwells with you, and he makes a Passover sacrifice I might think that anyone who converts should immediately make a Passover sacrifice. Therefore, Scripture teaches us, “One statute [shall apply to you, to the proselyte and to the native-born citizen].” And this is its meaning: If a proselyte dwells with you, and he comes (Reggio ed. - and the time comes) to make a Passover sacrifice with his friends, “according to the statutes of the Passover sacrifice and its ordinances he shall make it.” - [Sifrei Beha’alothecha 1:30]

 

15 the Mishkan which was a tent for the Testimony The Mishkan served as a tent over the tablets of the Testimony.

 

there was over the Mishkan Heb. יִהְיֶה . In the sense of being continuously over the Mishkan. Such [is the meaning of] the expression in the entire passage.

 

17 the cloud’s departure - הֵעָלוֹת . As the Targum renders, סְתַּלְּקוּת , departure. Similarly, “the cloud departed” (verse 21). It would have been incorrect to write, וּלְפִי עֲלוֹת הֶעָנָן [and in verse 21] וְעָלָה הֶעָנָן , for that would not be an expression denoting ‘departure’ but sprouting forth or ascending, as in, “Behold a cloud, small as a man’s palm, rising (עֽלָה) from the sea” (I Kings 18:44).

 

18 At the bidding of the Lord...traveled We learned in the [Baraitha] Melecheth HaMishkan [ch. 13]: When the Israelites traveled, the cloud would fold and spread itself over the tribe of Judah like a beam. They blew a tekiah (long blast), a teruah (series of short blasts), and another tekiah, but it did not move on until Moses declared, “Rise up, O Lord” (10:35), and then the banner of the camp of Judah would travel. This [appears] in the Sifrei. [35]

 

and at the bidding of the Lord they encamped As soon as the Israelites encamped, the pillar of cloud would mushroom upward and spread itself over the tribe of Judah like a canopy. It would not depart until Moses declared, “Return O Lord, to the myriads of Israel’s thousands” (10:36). This is what is meant by, “according to the Lord’s word, through Moses” (verse 23). - [Melecheth HaMishkan ch. 13]

 

20 Sometimes Heb. וְיֵשׁ , lit., [and there is used in the sense of וּפְעָמִים ] “and sometimes.”

 

several days Heb. יָמִים מִסְפָּר , lit., days of number, a few days.

 

22 or a year Heb. יָמִים , a year, as in “Its [period of] redemption shall be a full year (יָמִים)” (Lev. 25:29).

 

Ketubim: Tehillim (Psalms) 97:1-12‎

 

 

Rashi’s Commentary to Tehillim (Psalms) 97:1-12

 

1 The Lord has reigned when He takes the kingdom from Amalek and from his descendants.

 

the earth will exult This is what Ezekiel said (35: 14): “When the whole earth rejoices, I shall make you desolate.” He prophesied this concerning Amalek.

 

3 Fire will go before Him in the war of Gog and Magog, for it is written concerning his war (Ezek. 38:22): “And I shall plead against him with pestilence and with blood, and rain bringing floods and great hailstones, fire and brimstone.”

 

4 His lightnings His brilliant lights, an expression of (Ezek. 21:15): “It is polished that it may glitter (ברק).”

 

and quaked “Surely there will be a great earthquake on that day in the land of Israel. And at My presence, the fishes of the sea...will quake.” [The word] וַתָּחֵל is an expression of (above 48:7): “pangs (חיל) like [those of] a woman in confinement.”

 

5 melted like wax Heb. כדונג , as it is written (Ezek. 38:20): “and the mountains will be thrown down, and the cliffs will fall.”

 

7 All worshippers of graven images will be ashamed as it is written (Isa. 2:18): “And the idols will completely pass away.”

 

who boast Who praise themselves with their worship.

 

8 Your judgments Your vengeance.

 

11 A light is sown for the righteous A real sowing is prepared to grow for them.

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎97:1-12

By: Hakham Dr. Hillel ben David

 

Ibn Yachya^[24] observes that Moses dedicated this psalm, his eighth, to the tribe of Joseph,^[25] from whom Joshua is descended. Joshua would conquer the land of Canaan in God’s Name, and this victory is described in verse 1: When HaShem will reign, the land [of Canaan] will exult!

 

Fire will advance before him [Joshua] (verse 3) and the mountains [i.e., the mighty monarchs of Canaan] will melt like wax (verse 5).

 

This psalm also alludes to the future, as Midrash Avakir explains with a parable: A king had two servants. One burst out in song and laughter, while the other cried bitter tears. The king attempted to console his weeping servant, saying, “In my eyes you are both equal. Why do you cry?”

 

The servant replied, “My colleague lives with you and eats at your table. He certainly has good reason to sing. You have kept me at a distance and put my sustenance in the hands of others. Therefore, I cry!”

 

Similarly, God created both the heavens and the earth together. The heavens sing joyously, as Tehillim (Psalms) 19:2 states: The heavens declare the glory of God. The earth cries, however, and protests to the Holy One, Blessed is He, “The heavens are near You, and they enjoy the splendid radiance of Your presence. Furthermore, the Angel of Death has no power over the heavenly bodies and luminaries. But I am far from Your presence and subject to the authority of the Angel of Death.[26] Therefore, I cry.”

 

Then HaShem consoled the earth: “Fear not! In the future, your lot will improve, and you will have ample reason to rejoice, as the Psalmist says, When HaShem will reign [i.e., when His Presence will fill the land], the earth will exult”.^[27]

 

The fact that this is the third psalm we sing for Kabbalat Shabbat also alludes to the future, to Yom Shekulo Shabbat.^[28]

 

Yosef, the focus of this psalm, has a major role to play in that final victory of good over evil, as Rashi explains:

 

Bereshit (Genesis) 37:1 Yaakov settled in the land of the sojournings of his fathers, in the Land of Canaan. These are the generations of Yaakov Yosef was seventeen years old...

 

“Yaakov settled ... A flax-driver came into town with camels laden with flax. A smithy wondered, ‘Where will all this flax go?’ A certain wise-guy answered, ‘One spark from your bellow will burn it up!’ Thus, Yaakov saw all the chieftains of Esav mentioned in the previous chapter and asked, ‘Who will be able to conquer them?’ What’s written after? ‘These are the generations of Yaakov: Yosef ...’ as it says, ‘The house of Yaakov will be fire, the house of Yosef will be a flame, and the house of Esav will be straw’: One spark will go out from Yosef and burn it (Esav) all up.”^[29]

 

It is well-known in Talmudic and Midrashic literature that Mashiach ben Yosef, the first Mashiach who will descend from the tribe of Yosef, will pave the way for Mashiach ben David, the final Mashiach and redeemer of the Jewish people. Just as Yehoshua from Ephraim (Yosef) preceded the kings from Yehudah, and Shaul (Binyamin) preceded David (Yehudah), Mashiach been Yosef will precede Mashiach ben David, and die heroically in battle.^[30]

 

Mashiach ben Yosef can be seen in the life of Yosef ben Yaakov until he is removed from the prison by Paro. Mashiach ben David can be seen in the life of Yosef ben Yaakov from the time he is crowned king, second only to Paro.

 

Bereshit (Genesis) 41:1 It happened at the end (mikeitz) of two years^[31] to the day . . . ^[32]

 

This pasuk introduces the story how Yosef HaTzadik^[33] was freed from prison, the keitz (end) to his confinement. Yosef is remembered by HaShem, using a key word, keitz.^[34] The word keitz is a special word, often denoting the historic arrival at a certain predestined time by which something is meant to happen, specifically with respect to redemption. For example, the Talmud uses this term with respect to the final redemption:

 

Sanhedrin 97b Rav said, “All the dates of redemption (hakeitzin) have already passed, and now it depends upon repentance and good deeds.”

 

Thus, when the Torah employs the term keitz, it is not merely informing us that twelve years have passed since Yosef was first thrown into prison, and he just “happened” to earn his release at that time. Rather, Yosef HaTzadik earned his release from jail then, because history reached a moment in time, a moment that was pre-designated long before Yosef was even born, with the ultimate redemption in mind.^[35]

 

The Midrash^[36] explains that the word “mikeitz” is connected to the Pasuk in Iyov, “Keitz Sham LaChoshech,” “He put an end to the darkness” (Iyov 28:3). Yosef is “in darkness” when he is jailed for twelve years, but is freed following his divine interpretation of Pharaoh’s dream. It is clear that this “Keitz”, this endpoint, for Yosef is much more than an end to darkness. It is the beginning of his transition to light.

 

In the Mishna,^[37] Rabbi Akiva states: “Ha-av zocheh la-bein, be-noy, u-veko’ach, u-ve’osher, u-ve’chachma, u-veshanim” [A father transmits to his son his physical features, his strength, his wealth, his wisdom and his longevity] and “Mispar ha-dorot lefanav, ve-hu ha-keitz”, [and the number of generations before him]. Rabbi Akiva then adds: “and this is the secret of Geula, [redemption]”.^[38]

 

Thus, Yosef did not find release from prison because of Pharaoh’s dreams, but rather, Pharaoh was made to dream as he did because Yosef was meant to be released precisely at that time. Thus, the Arizal taught:

 

Sotah 36b However, Yosef did not merit this until the night of the “end of two years”,^[39] when it was decreed that he should leave jail; that day he rose to greatness. Therefore, it is what is written, “He appointed it as a testimony to Yosef when He went out over the land of Egypt, when I heard a language unknown to me”^[40]. That night, Gavriel came and taught him seventy languages.^[41]

 

A keitz is an appointed time, a pre-designated immutable moment in Jewish history, and through that time some form of redemption MUST occur, even if history has to be turned upside down to bring it about. If need be, HaShem will have one nation attack another, and trigger a war that involves massive armies and expenditures just to bring about a keitz, and this is what the Talmud means, or rather, warns.

 

Sforno^[42] says that Yosef was locked up in the pit of Pharaoh, and didn’t know if he would ever get out. But suddenly, HaShem had Yosef freed from jail. The same thing happens when HaShem redeems the Bne Israel. When He took us out of Egypt He did it very quickly. And the same thing will be now, when HaShem takes us out of Galut^[43] very speedily! And when HaShem brings the redemption with Mashiach, He will usher it in with the repeated use of keitz (end):

 

Daniel 12:9-13 And he said: Go Daniel, for shut and sealed are these things until the time of the keitz. 10. Many shall be purified, whitened, and refined; the wicked shall do wickedly, and all of the wicked shall not understand, but the wise will understand. 11. And from the time of the ceasing of the eternal, and to giving of the desolate abomination, one thousand, two hundred and ninety days. 12. Happy is the one who waits, and arrives; to days - a thousand, three hundred, and thirty-five. 13. And you, go to the keitz, and rest and rise for your fate, at keitz HaYamim.^[44]

 

Since Yosef and Mashiach both usher in redemption with the word “keitz”, and since Yeshua, Mashiach ben Yosef, is called the “son of Yosef” in order to connect him with Yosef ben Yaakov, let’s put a bit of thought into some of the connections found with Mashiach ben Yosef vs. Yosef ben Yaakov:

 

 

If this comparison is valid, and I believe its validity speaks for itself, then we ought to be able to follow Yosef’s career in Mitzrayim to determine what will be when Mashiach returns for His second advent. We see that He will sit at the right hand of power. We see that He will reveal Himself to Jews during the second year of a famine following seven prosperous years. We see that Jews will be tested by the King to see if they have learned his lesson.

 

 

The following section was written by His Eminence Hakham Dr. Yosef ben Haggai, and gives further details about Yosef:

 

Bereshit (Genesis) 41:38 starts with the words: ‘Pharaoh said to his servants, “Could we find another like him - a man in whom is the spirit of G-d?” Please do note that Pharaoh, the leader of the only world super-power of that time, says of Yosef: “upon whom is the spirit of G-d.” The Targum paraphrases and says: “in whom is the spirit of prophecy from the L-rd.” And, the Book of Yasher puts it: “in whose heart there is wisdom and knowledge” [Note: “understanding” is not mentioned but is alluded to. We could well state this in its Hebraic context as: “in whose heart/mind there is Chakmah (wisdom), Binah (understanding), and Daat (knowledge),” or simply: “in whose heart/mind there is ChaBaD.”]

 

In 1 Luqas (Luke) 2:40 we read:

 

“And, the child, went on growing, and waxing strong (in Spirit), becoming filled with wisdom; and, the knowledge of G-d, was upon him.” (Peshitta version)

 

Here Hakham Dr. Luqas was alluding in his Gemara treatise to the text of Bereshit 41:38. Compare also with Yeshayahu 11:2. Interesting that in the Stone’s Tanach edition, vv.1-10 of Yeshayahu is labeled “The Davidic Mashiach,” and yet the more one looks at these ten (10) first verses of our Haftarah the more one can see that this has nothing to do with the Mashiach ben David but with a descendant of the Royal House of David who would be the Mashiach ben Yosef. Apparently someone has missed the boat rather badly on that one!

 

In the Midrash to Song of Songs 6:9 it is explained that even as “queens and concubines praise her (i.e. Israel)” this is like when Pharaoh said of Yosef: “Can we find such a one as this, in whom is the spirit of G-d … there is none so discrete and wise as you” (Genesis 41:38,39). That is why of Israel it is said in Deuteronomy 4:6 – “Surely this great nation is a wise and understanding people.” The Midrash seems to imply that at present Israel = Mashiach ben Yosef. But what is interesting is the kind of people that praises Israel – “Queens” (persons worthy of royalty) and “Concubines” (persons who are willing to be part of Israel for no gain, as a concubine is willing to share with a man even though she will not inherit as a wife). How great are the words of our Sages! So much depth, so much wisdom!

 

Perhaps this becomes clearer if we say that the only man who ruled over the Gentiles as the ruler of a superpower who was of Israel was Yosef! The only man to whom the crown of Israel to rule over the Jews was promised was David. That is why the Jew has little understanding about Mashiach ben Yosef, all we have looked forward if for Mashiach ben David and the inception of his Messianic Era, may it come soon! When we look at this in context we can surely now understand the words of Hakham Shaul in his Responsa to the Roman Proselytes:

 

Romans 11:26-30 For I wish not, ye should be ignorant, brethren, of this sacred secret (of the Torah), lest within yourselves you become presumptuous, that, a small blindness has fallen upon Israel, until, the full measure of the Gentiles, be gathered in; and then, will all Israel be delivered. As it is written (Isaiah 59:20): “A redeemer will come to Zion, and to those of Jacob who repent from willful sin.” … Now, touching the Masorah, they are hostile for your sake; but in the election, they are beloved for the Patriarchs’ sake. For G-d does not change in His free gift and in His calling.

 

I have always been intrigued as to what Hakham Shaul exactly meant when he wrote: “Now, touching the Masorah, they are hostile for your sake.” But as we see in the story of Yosef the brothers of Yosef (Israel) were hostile to Yosef for Yosef’s sake. If the brothers of Yosef had not sold him to the caravan traders he would not have ended in Egypt and become the ruler of the Gentiles. Thus Mashiach ben Yosef has nothing to do with Israel, except that He proceeds from Israel, and at some point in time becomes a deliverer to Israel, but Yosef never ruled over his brethren, his rule has to do with the Gentiles! And Yosef’s wisdom has nothing to do with Israel but with and for the Goyim! Another interesting thing is that sure, Israel is blind in a small part, but that does not compare to the presumptuousness that the Gentiles have and still hold, particular those who say that they are the followers of the Mashiach and teach that the Torah is done away and that they are the only Israel. I think if I am given the choice of being a little blind or of being presumptuous before G-d, I would rather prefer the former. The Gentiles should well take heed to The words of Pharaoh concerning Mashiach ben Yosef – “And by your command the whole nation (all of the Gentiles) will be sustained!” (Bereshit 41:40).

 

And the Gentiles, called Yosef “Avrekh”^[46]. Our Hakhamim, in Bereshit Rabba 90:3, tell us that this particular word is composed of two words which can be translated as “a father-figure.” No wonder the Gentiles in their ignorance see Mashiach as part of G-d rather than as Israel’s gift to the Gentiles! Notice that the Torah does not call Yosef that, but the Gentiles did. The Targum translates “Father of the King” and in Egypt Pharaoh was seen as an incarnation of the sun god. In other words, the Egyptians (and all the Gentiles) see in Mashiach ben Yosef something greater than any of their gods.

 

Pharaoh, on the other hand called Yosef’s name “Tzafenat-pa’neach – one who reveals secrets” (Bereshit 41:45), or “the explainer of hidden things.” And this is what Hakham Shaul above was alluding to when he wrote: “For I wish not, ye should be ignorant, brethren, of this sacred secret (mystery)” [Romans 11:26]. Mashiach ben Yosef then is the revealer of the secret things in the Torah, the explainer of the hidden things in the Torah. And when the so-called “Gospels” are read from a rabbinical perspective this is what they exactly distil – the secret things hidden in the Torah! But in order to understand Mashiach ben Yosef’s words one needs to be a joyful and meticulous doer of the Torah as well as an experienced and advanced learner of the Torah. Without these two concomitant ingredients there is no way possible to understand the so-called “Gospels” – the Masorah of Mashiach ben Yosef. A mystery for a Jew is the “So’od” (secret) of the Torah. For the pagans well we all know what they mean by “mysteries.” The Secrets of the Torah were codified and written down finally in Spain before the inquisition, where the holy “Zohar” (radiance of the Torah) came to light.

 

The Story with Mr. Potiphar

 

The Torah informs us in Bereshit 41:45 – “and he (Pharaoh) gave him Asenat daughter of Poti-fera, Priest of On, for a wife.” The Midrash, in Bereshit Rabba 86:3, identifies this person as being the same as Mr. Potiphar of chapter 39 of Bereshit. The word Poti-fera constitutes the first letters of the phrase “fattening oxen and calves in order that they become offered as sacrifices in pagan rites.” Apparently Mr. Potiphar became castrated (sexually impotent) as a penalty for wanting to use Yosef for homosexual purposes. In shame he resigned as a minister to Pharaoh and became a Pagan Priest serving the god “On.”

 

However, in Pirqe d’Rabbi Eliezer, it is said that Asenat was the daughter of Dinah who had been raped by Shechem the son of Chamor. Regarding this, the wise Sephardi Sage, Hakham Bachya ben Asher of blessed memory comments:

 

“Yaakov had expelled her from his home and had arranged for her to live amongst some bushes. This is why she was called “Asenat” from the word “Asenath” meaning “bush.” When arranging for her to live near that bush Yaakov attached a note around her neck on which it was written “anyone who attaches himself to you thereby will become part of Yaakov’s family.” When Yosef saw this note he went and hid it. This is why when his father asked him who the lads were whom he had brought with him to be blessed (Gen. 48:9), he said: “they are my sons Whom HaShem gave me in this place.” He showed his father the note and what had been written thereon.

 

She was described as daughter of Potiphar because she had been raised in Potiphar’s house. She was so named in accordance with Sanhedrin 19 that states that anyone who raises an orphan in his home is deemed to have given birth to that person.”

 

Truly then Mashiach ben Yosef has come to re-gather into Israel the “lost sheep of Israel”, those Jewish souls that have mingled up with the Goyim or who have been the product of the Goyim raping our women or converting our people to their religions at the edge of the sword. All of these are considered as Asenat the product of a raped Jewess by the hand of Gentiles. It is these who are the “lost sheep of Israel,” and in G-d’s accounting nothing is lost, as He loving brings back that which is His, most blessed be He!

 

End of Hakham Haggai’s comments.

 

The story of Yosef HaTzadik also tells the story of the Jewish people learning how to live in galut.^[47] The commentators describe this instance of maaseh avot siman levanim (the actions of our forefathers foreshadow the lives of their descendants) as paving the way for how we, his ancestors, should navigate our own existence in the post exile world, living among the nations. His conduct and character serve as an inspiration for us and we can learn from all that he did right, just as much as we can learn from all of his mistakes and missteps. There is a Midrash that Gavriel HaMalach came to Yosef while he was in jail and taught him the 70 languages.^[48] If we are to understand this Midrash in a more figurative way, it could mean that Gavriel taught Yosef how to take his message and translate it into a way that the other nations would understand without compromising the integrity of that message. This is a message that speaks of the beginning of the exile and also of the keitz, the end of the exile. This is the message of Psalm 97 and the message found in the life of Yosef HaTzadik.

 

If this comparison is valid, and I believe its validity speaks for itself, then we ought to be able to follow Yosef’s career in Mitzrayim to determine what will be when Mashiach returns for His second advent. We see that He will sit at the right hand of power. We see that He will reveal Himself to Jews during the second year of a famine following seven prosperous years. We see that Jews will be tested by the King to see if they have learned his lesson.

 

Ashlamatah: Zechariah 4:1-9 + 6:12-13‎

 

Rashi’s Commentary on Zechariah 4:1-9 + 6:12-13

 

Chapter 4

 

2 with its oil - bowl on top of it as in (Josh. 15:19): “The upper springs”. This is an expression for a spring, [hence] a sort of large round bowl.

 

and its seven lamps A type of vessel into which oil and wicks are inserted.

 

seven tubes each Seven small tubes come to every lamp, for the oil flows from the bowl through those tubes into each lamp.

 

3 And [there were] two olive trees near it Beside it were two trees upon which olives were growing, one on the right of the bowl, one on its left, etc. Here [the prophet] does not explain about the two golden vats mentioned below in the chapter, which are the sorts of bowls or vats of the oil press. [These vats] stand beside the olive trees. The olives beat themselves into the vats and are heated there as [if] in a vat or pit where olives are generally packed. There they are pressed in the oil press, and the oil falls into the vats, and from the vats into the bowl, and from the bowl into the tubes, and from the tubes into the lamps. The tubes and the lamps number forty-nine, an allusion to the light, for in the future the light of the sun will be sevenfold the light of the seven days forty-nine times the light of a day of Creation.

 

4 “What are these, my Lord?” What is this, that the olive trees are picked by themselves, and the oil comes into the lamps by itself?

 

6 “This is the word of the Lord to Zerubbabel” This is a sign for you to promise Zerubbabel that just as the olives and this oil are finished by themselves in all respects, so will you not build My house with your [own] power or with your [own] strength.

 

but by My spirit I will place My spirit upon Darius, and he will command you to build and to pay all the building expenses from his [treasury]; and [he will] help you with wheat, wine, oil, and wood, as is explained in Ezra (6, 7): They required no aid from any man.

 

7 Who are you, O great mountain? You, the princes of the other side of the river Tattenai, the governor of the other side of the river; Shethar Bozenai, and their companions (Ezra 6:6), who have stopped the work until now - from now on you shall be before Zerubbabel as a plain; you have no more ruling power or superiority over him.

 

He will bring out the stone of the main architect The main architect will take the plummet in his hand to be the main architect at the head of the builders, and they will build everything according to his words [everything] that he will order concerning a beautiful and glorious building.

 

with shouts of grace, grace to it To that stone, for everyone will say, “How beautiful is this building that was made with this plummet.” [The expression] “shouts of grace” is as (Job 39:7) “the shouts of a driver,” and (Isa. 66:6) “a sound of stirring” both of which are expressions of making a voice heard.

 

9 Zerubbabel’s hands founded this house from beginning to end, in the days of Cyrus I.

 

and his hands shall complete it now. The word תְּבַצַעְנָה is an expression of completion, as in (Isa. 10:12) “when the Lord completes all His work.”

 

10 For, whoever despised the day when the Temple was founded which was small in their eyes, as is stated in Ezra (3:12): “But many of priests, etc., who had seen, etc., upon its foundation, wept aloud when they beheld this temple;” and in Haggai (2:3): “Is it not as nothing in your eyes?” - will rejoice now when they see the plummet suspended from the plumb line in the hand of the architect, the head of the builders, with which he directs a line to the corner, and this will be in the hand of Zerubbabel.

 

these, sevenfold Seven times the first foundation in the days of Cyrus. So did Jonathan render: Seven rows of stones like these.

 

the eyes of the Lord are roving to and fro And it appeals to Him to do so; and He saw this Zerubbabel suited for the matter.

 

11 What are these two olive trees? What do they symbolize, and what do the two olive branches (troches in Old French) symbolize? [They are] a cluster of olives on a branch, as if a type of ear of grain.

 

12 beside the two golden vats i.e., beside the two golden vats, as in (II Sam. 14:30): “See, Joab’s field is near mine.”

 

that empty out the gold[en oil] from themselves This oil that is clear and good to illuminate like gold, as in (Job 37:22): “From the north comes gold.”

 

14 two anointed ones The horns of the priesthood and the kingdom who are anointed with the anointing oil.

 

who stand before the Lord of all the earth to supplicate Him to return their greatness.

 

the two anointed ones The good inclination and the evil inclination, which is converted to good in the merit of the Torah.

 

Chapter 6

 

10 Take from the exiles - from Heldai, etc., who have come from Babylon All these people.

 

12 whose name is the Shoot He is Zerubbabel, mentioned above (3: 8): “Behold, I bring My servant, the Shoot,” since his greatness burgeoned little by little. Some interpret this as referring to the King Messiah, but the entire context deals with the [time of the] Second Temple.

 

who will spring up out of his place from royal descent?

 

13 and he shall bear glory The glory of the kingship.

 

And he shall sit The High Priest [shall sit] on the throne of the priesthood.

 

And a council of peace, etc. The king and the Priest shall love one another.

 

14 And the crowns shall be for Helem, etc. This is a transposed verse. It should be understood as: And the crowns shall be in the Temple of the Lord as a good memorial for Helem and for Tobijah, who donated the silver and the gold. Those crowns were hanging in the windows in the height of the Temple, as we learned in tractate Middoth (36a, 3:8).

 

for Helem That is Heldai.

 

15 And it shall come to pass if you hearken And this thing shall come to pass for you if you hearken, etc.

 

Commentary on the Ashlamatah of Zechariah 4:1-9 & 6:12-13

By: H.Ex. Adon Shlomoh Ben Abraham

 

It has been suggested that the purpose of the Vision of the golden lampstand and the two olive trees was to encourage the two leaders, Joshua and Zerubbabel, in the work of rebuilding the temple by reminding them of their divine positions and the work they would inaugurate in the rebuilding of the temple. Haggai, Zachariah, and Malachi are the last of the great prophets and there would be no further prophecies until Elijah appeared to bring messiah. So, as men of the Great Assembly, they closed the Canon of the Sacred Scriptures. These three prophets shared the special role of the use of the divine Name, “Hashem, Master of Legions”. The rabbis teach there were many prophetic statements, but only such prophecies that were needed for later generations were written down.^[50] Rashi explains that all the prophecies written down were meant to call the Jewish people to repentance or to provide guidance, and all these prophecies originated in the Torah. It is interesting to note that in the second Temple period, even though the Shekinah did not dwell in the Second Temple, the essence of the Torah its radiance and splendor, was found only in the Second Temple.^[51] In each weekly Parsha reading we should be looking for a connection between the Torah and the Ashlamatah, though seemingly a strictly verbal connection, there is in addition an eschatological one. The messianic kingdom that’s coming, rather than the related contents of the Torah lesson, is the dominant theme of the Ashlamata. The question we should be asking each week: What is the Messianic message of the Prophet?^[52]

 

In the opening verse of this book, the word of Hashem came to Zachariah and told him. “I became wrathful with your fathers but, said say to the people. Return to me. And I will return to you, says the Master of the Legions. Be not like your fathers, saith The Master of the Legions. Returned now from your evil ways, and from your evil deeds. But They did not listen or pay any attention to me.” About two months later, in the month of Shevat the Word of Hashem came to Zechariah, and He began to see a series of visions. In this chapter, the Angel shows Zachariah yet a fifth vision and engages him in dialogue concerning its interpretation. Some commentators think this vision and its meaning apply only to the Second Temple, as Radak. Others see this as a prophecy concerning the final redemption, as did Abarbanel, Alshich, and Metzudot and according to Rashi, he believes that it is primarily foretelling events of the Second Temple era but alludes to the final redemption as well.^[53]

 

Most believe this chapter was a vision where the angel came and awakened Zechariah, it makes more sense to see it as he was awakened from the vision so the angel could have a conversation with Zechariah and to explain to him what he was seeing and to teach him what he was not able to comprehend at first sight. In this case, they would have had the conversation outside of the vision. A second way to view this, and possibly a more correct way, is that Zechariah was having visions, and the angel was in his vision, and they are having a conversation inside of the vision as in (2:1ff). Zechariah was having a series of visions, and inside the vision, is where he was awakened and asked, What Did you see? In chapter one, in the first vision, the angel is in the vision, and they are speaking while he is seeing. The Angel woke him up, or was it as if the Angel woke him up? Did the angel wake him from his sleep or wake him up in being able to understand what he was seeing with an explanation?^[54] Did the angel then question him about what he saw and understood, while the prophet was in a half-asleep state. I think the answer could be yes to both questions. According to Mahari Kara the vision is an allusion to the situation of Jewish people during the days of the Second Temple and beyond. Therefore, the Angel came to rouse the people from their slumber of hopelessness and inaction and thus urged them to rededicate themselves to their task and maybe this is an allusion to the end time, when at the redemption there will be an awakening of the Jewish people from their slumber by the Angel messenger from Hashem. Due to both Judah (Jews) and Ephraim (Israel)being represented here. I think the awakening could very well be to both houses of Israel being awakened to action, being awakened to advance toward each other in ways they have not been able to for 2500 years, being awakened to return to Hashem and his covenant.

 

The Sages explained, (PESIKTA) that Zachariah prophetically foresaw the ultimate destiny of the Jewish people in the Messianic times and the menorah metaphorically representing the Jewish people, Abarbanel agrees with this. They also say that the gold menorah teaches us that in those times the entire nation will share God's blessings, it would be a time of prosperity for the nation. The bowl of oil atop the menorah represents a crown upon the head of the Jewish people showing that they would have some independent sovereignty over themselves and nation. The Prophet goes on to emphasize that the entire menorah was made of gold to teach that there will be unity that will exist among the people. And the bowl of oil is representative of the Crown of the Messianic King.^[55]

 

The lampstand here in chapter 4 could represent the idea of testimony (light bearing; (Matt 5:16) and regardless of the light one has been given, unless you show forth the correct works your light will be removed. (Rev 2:5). The menorah represents light, Torah, and completion and wholeness. The prophet Zechariah had a vision of a Menorah, and it was explained to him that the Menorah symbolizes God’s eyes roaming the earth, which has been understood by some as symbolizing Israel’s role as a “light unto the nations” (Isa. 42:6). Zerubbabel and Joshua^[56] (the two olive branches) testified to God’s power in building and eventually completing the temple. The purpose of the nation of Israel; their mission was to serve as God’s witness to the nations of the world, and to bring them light. It seems Zechariah received the vision, and the angel woke him from his sleep to discuss his wonder and astonishment over the previous vision. This wakening is believed to have taken place on the same night, further corroborating the view that Zechariah received all the visions during one night.^[57]

 

As any of us when faced with such a monumental task such as rebuilding the temple and the Holy city, we would as the people of Zechariah’s time feel small, powerless, and overwhelmed. Opposition was coming from all sides, from the Samaritans accusing them of treason (Ezra 4:4–24) to some of their own people thinking the odds against the project were insurmountable (Ezra 3:12; Hagg 2:3). Zechariah saw things differently. He believed that Hashem would empower the people and their leader, Zerubbabel, to accomplish the impossible task. The vision was to encourage Zerubbabel to complete the rebuilding of the temple and to assure him of God’s Spirit, which would enable him for the task at hand. As Rabbi Tarfon used to say: It is not your duty to finish the work, but neither are you at liberty to neglect it; If you have studied much Torah, you shall be given much reward. Faithful is your employer to pay you the reward of your labor; And know that the grant of reward to the righteous is in the age to come.^[58] It is interesting to note that both Moshiachs are represented here. The Moshiach of the priestly and the Davidic Judah line, through which these two “Ha Mashiach” are to come forth.^[59]

 

The two olive trees stand for the priestly and royal offices in Israel. Undoubtedly, the two olive branches (vv.12, 14) represent Joshua-Israel ^[60] and Zerubbabel, who was of the royal line of David. The olive trees symbolize the positions of the (kehunah) priesthood. (malchus) Royalties. “These are the two anointed sons”, (v.14) both required anointing as Rashi points out. They represent the governor of Judah and Joshua, who is acting as priest.^[61] We have both the priest's office and the king’s office associated as wearing the crown, and both are involved in the building of the temple.^[62]

 

 Zerubbabel and Joshua are to bear testimony for God’s glory and are to do God’s work. This combination of the priestly and royal lines and functions is intended to point ultimately to the messianic King-Priest and his offices and functions. When we look at this Parsha, we see a hint of the combining of the work of Messiah ben Joseph of Ephraim and the work of Messiah ben David. Ephraim is representative of Israel, the northern tribes, and Messiah Ben David, representative of Judah, the tribe Messiah will hail from. (6:13). However, this could be pressing the data to produce more than intended, when both Joshua the Priest and Zerubbabel who represents the Kingly line, are performing the same duties, swapping roles somewhat and wearing the same crown, it prompts one to pay attention. Both seem to be sharing in the building of the temple (6:11ff) and these two anointed dignitaries (3:8-9) who attend the LORD of all the earth (4:14) are closely associated with this one referred to as the Branch. It should make one take note, something more is being relayed than what transpired in the historical rebuilding of the second temple. And if the above is not enough to ponder on, in (4:12) the two olive trees seem to be producing- pouring out their own oil (gold).^[63]

 

The answer to Zechariah’s inquiry (v.4) was postponed (see vv.11–14) to emphasize the final verse of the chapter and, in the meantime, to focus attention on only one of the two olive branches, namely, Zerubbabel (v.6) and his special ministry. “These” (v.4) refers to the two olive trees of (v.3), as (v.11) seems to make clear. The angel’s question, don’t you know what / who they are? Was it straightforward, or was it to heighten the anticipation of what the answer will be and underscore the necessity of supernatural insight which can only come from the divine Spirit? The angel instructs Zerubbabel that the Spirit provides insight into the interpretation and understanding of the lampstand. Oil we can say was symbolic of God’s Spirit (1 Sam 16:13). Just as there was a constant and sufficient supply of oil without human agency, (ft. note 9) Zerubbabel’s work on the temple and in the lives of the people was to be completed, not by human might or power, but by Hashem’s divine power—constant and sufficient. The work was dependent on God; Thus, while Zerubbabel would be instrumental in accomplishing God’s purposes, it could only happen through the working of God’s Spirit. This understanding of the significance of the lampstand is supported by the angel’s explanation at the end of the vision (Zech 4:14).^[64]

 

While Zerubbabel was a legitimate heir to David’s throne, his role was limited to governor, even though he is spoken of in elevated terms (Hag 2:21–23). The son of Shealtiel but called in (1 Ch 3:19) son of Pedaiah, he was governor (‘pehah,’ as Haggai calls him) of Judah at the time of Haggai and Zechariah. Shealtiel was a son of Jehoiachin, king of Judah, so Zerubbabel was of royal blood. He returned from exile, probably in 538 B.C.E., along with his uncle Sheshbazzar, who was the first governor of Judah after the return. He likely succeeded his uncle as governor sometime around 522–520 B.C.E. Zechariah recognized him as the civil head of Jerusalem, and as such, he is encouraged to proceed with the work of rebuilding the Temple. Although on one level Zerubbabel laid the foundation and was told his hands would complete it. (v.4:9) On another level, we are still looking for the third and final temple.^[65] Me’om Lo’ez tells us that Zerubbabel received no crown, but eventually came back to Babylon and died in exile.^[66]

 

In somewhat hyperbolic language, Zerubbabel would be able to move mountains. But since God deserved all the credit, shouts of grace, grace to the temple were very appropriate. (v.7) What are you, O great mountain? (Heb. who (mî) are you?’). Either Zerubbabel had personified the obstacles, or the principal difficulties revolved around human obstructionists who wanted their own way (Ezra 4:2, 4). The ‘great mountain’ is not to be limited to mounds of rubble that impeded building, any more than Isaiah’s mountains are meant to be taken literally (Isa. 40:4; 41:15). The mountains of opposition to God’s work, both practical and personal, shall become a plain, ( מִישׁוֹר miyšôr) which cannot hinder progress (Mark 11:23).^[67] If we personify these mountains as personalities who stand in opposition to the plan and workings of God, we can see that historically, they have all fallen to create a “plain,” a level ground, as in history, we see the same happening today. Mountains come and mountains go; they are destined to fall into that “plain” so that Hashem's plan shall come forth. In summary, all who work against God and his Torah program of restoration. Which include both houses of Judah and Israel into his land, rebuilding his temple and bring his government to rule the earth, those who work in opposition shall be brought down as a “plain”.^[68]

 

Also, in (V.7) - ‘head stone’ is mentioned, and it is Zerubbabel who is to bring it forth. This expression is used only here and signifies a ‘stone of primary importance’. It has been argued that the foundation stone is meant, largely because in ancient Near-Eastern texts, no mention is made of a top or cap stone, whereas the foundation stone is known to have been laid during a public ceremony.^[69] The strongest argument in favor of a completion stone is the demand of the sense of the passage. The foundation has been laid (verse 9) and the promise is that the building will be finished. The foundation stone was laid in 537 /6 B.C.E. and it is now 519, some 18 years or so. Scholars find a difficulty in identifying the speaker in this pericope (v7-9) just as in 2:11.^[70] Here, as there, “me” apparently refers to the messianic Servant-Messenger (or the Angel of the Lord). Some maintain that just as chapter 3 had an immediate application to Joshua and then went on to speak of the messianic Branch and Stone, so this chapter has an immediate reference to Zerubbabel and then beyond him to the Messiah of the Davidic line. (6:12–13).^[71]

 

Typical of other visionary texts in the Bible, the seven eyes of the Lord involved symbolism that is left unexplained (3:9-10). Though it is often suggested that multiple eyes may signify wisdom or knowledge, uncertainty about such details reminds readers that God is transcendent, and His ways are beyond human understanding.^[72] I would make a bold suggestion that these seven eyes are pointing us to the operation and workings of the seven lower sefirot here in our lower world and, as Malbim understands, the seven eyes of God's Providence that guides all the world.^[73] Herein is man’s dilemma, when divine providence favors us our faith is strong, when it seems to be negative toward us, we cry, “Is it because there are no graves in Egypt that you have taken us away to die in the wilderness? What have you done to us in bringing us out of Egypt?

 

 Zerubbabel was the apparent heir to the Davidic throne, a grandson of Jehoiachin (2 Kings 24) serving as governor of Judah under the Persian king Darius I. There must have been a significant amount of expectation surrounding him that had a messianic flavor to it, and surely some expected him to set up the promised kingdom and bring freedom from their slavery to the Persians as Moses had done when under slavery to the Egyptians. While his duties were primarily secular, he is described in Ezra, along with the priest Joshua, as the force behind the rebuilding of the temple in Jerusalem. Governing under the Persian king, he was responsible for maintaining law and order and the collection of taxes. Zerubbabel was the last Davidic heir to serve in the role of governor of Judah.^[74]

 

Zerubbabel and others started the rebuilding of the Temple. It will be completed, but not by might (Heb. ḥayil), that is, military strength or human prowess, such as the ‘army’ of workers Solomon had to enable him to build (1 Kgs 5:13–18). nor by power (Heb. koaḥ), a word used for the ‘strength’ of the load-carriers in (Neh. 4:10). From a human point of view, the task that lay ahead and the manpower available was inadequate to complete the Temple. But by my spirit (Heb. rûaḥ), says the Lord of hosts. Notice that it was this same breath (rûaḥ) of the Lord that worked in creation (Gen. 1:2), and that opened the Red Sea and closed it again (Exod. 15:8, 10; 2 Sam. 22:16). We see in Ezekiel’s vision (37:1–14) that in the future it will be this same wind (rûaḥ) which will bring a dead people back to life.

 

But why would such intervention be needed to complete the building of the temple, which is what the people were asked to do? Would it not just be a natural building project like any other? Why does Hashem intervene to assist in the building instead of letting the children of Israel do it? As our passage suggests, could it be that the temple is beyond human abilities to build and that due to its spiritual aspect, human hands could only do the physical part, and the spiritual part would be left in Hashem's hands? The biblical example is that the physical enactment builds the spiritual, but I’m suggesting in this case it is the spiritual enactment that builds the physical.^[75] It has been suggested that because of the work, the way it was done, the provision of material and resources as well as the finished product, it must all witness to God, the Lord of hosts and only if his Spirit governs every detail of the building can Hashem receive the glory with man being left out of taking any credit. (Isa.42:8,48:11, John 5:44ff).

 

Thus speaketh the Lord of hosts, saying: Behold, a man whose name is the Shoot, and who shall shoot up out of his place, and build the temple of the Lord; even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and there shall be a priest before his throne; and the counsel of peace shall be between them both (6:12-13).^[76] Here is a difficult passage which seems to go contrary to everything we think. In the previous verse the prophet is told to take silver (for the priestly crown) and Gold (for the Kings crown) and blend them together and make a crown and place it on the head of Joshua son of Jehozadak – now tell him the “LORD of Host” says, Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the Lord.

 

The crown was to be placed on the priest and not the king. It was a blend of both silver and gold. The verse speaks of “Crowns” in plural form yet the singular form of the verb appears. The latter part of the verse only speaks of one crown.^[77] It looks like for the present time; the crown is worn by the priest and only later does the man whose name is Zemach(branch) bloom forth. In (3:8) the greatness of Zemach blooms forth slowly. In (6:11-13) it begins with the Priest as if he builds the temple and is crowned and then later this Zemach comes forth and he builds the temple and rules upon his throne, then the priest on his throne and the council of peace will be between the two of them.^[78] A question ask by many in religious circles when contemplating who to follow, which school of thought to let lead the way in our search for Hashem, is the same question which has been ask forever, Who has the Authority? In Isaiah 60:1-3 Arise, shine, for your light has come, and the glory of the Lord has risen upon you. For behold, darkness shall cover the earth, and thick darkness the peoples; but the Lord will arise upon you, and his glory will be seen upon you. And nations shall come to your light, and kings to the brightness of your rising^[79] When we begin to understand who is the subject of this verse, and who the glory is coming to and who has the light that nations and kings will seek out. We have just begun to barely comprehend the plan of Hashem, “The Master of the Legions”.

 

One of the truest and most profound expressions in all our religious heritage is to be found in the words which the angel in Zechariah’s vision directed to the head of the state: This is the word of the Lord to Zerubbabel: Not by might, nor by power, but by my Spirit, says the Lord of hosts (vs. 6). These words must be engraved in the hearts of statesmen and religious men alike if people are to continue to enjoy the real blessings of freedom. It was William Penn who said: “Those people who are not governed by God will be ruled by tyrants.” ^[80]

 

Special Ashlamata for Shabbat Mevarchim

Rashi & Targum Pseudo Jonathan for: Shmuel alef (I Samuel) 20:18-42

 

 

Rashi’s Commentary for: Shmuel alef (I Samuel) 20:18-42

 

18 Tomorrow is the new moon: and it is the custom of all those who eat at the king’s table to come on the festive day to the table.

 

and you will be remembered: My father will remember you, and ask where you are.

 

for your seat will be vacant: for your seat in which you sit, will be vacant, and so did Jonathan render: and you will be sought, for your seat will be vacant.

 

and you will be remembered: [ונפקדת is] an expression of remembering.

 

will be vacant: [יפקד is] an expression of lacking.

 

19 And for three days you shall hide very well: And you shall triple the days, and then you shall descend very much, i.e., when the third day arrives, you shall descend into a secret place, and hide very well, for then they will seek you. And you shall come to this secret place, wherein you are hiding today, which is a workday. And so did Jonathan render: on the weekday, for he hid on that day, as it is stated: (infra v. 24) “And David hid in the field;” immediately, “and it was the new moon” on the morrow.

 

the travelers’ stone: (Heb. ‘even-ha azel,’ lit., the going stone, i.e.) a stone which was a sign (a landmark) for travelers.

 

Ha-azel: those who go on the road. And so did Jonathan render: even atha, the stone which was a sign.

 

20 to the side, I shall shoot: This is not a ‘mappiq-heh’ (aspirate ‘heh’).צדה is to be interpreted like לצד, to a side, for every word which requires a ‘lamed’ as a prefix, the Scripture gives a ‘he’ as a suffix. (Jeb. 13b) At the side of that stone, I shall shoot arrows to a mark, so that the youth will not understand, and this sign shall be for you to divine whether you must flee.

 

21 And behold, I shall send, etc.: And it is customary for one who seeks an arrow which has been shot, to go to the place where he sees the arrow flying, but he cannot ascertain exactly. Sometimes he searches for it, and the arrow is beyond him, and sometimes he goes beyond the arrow and searches for it, and you shall have this sign.

 

If I say to the youth… take it and come: you yourself emerge from your hiding place, and take it, and come to me, for you have not to fear, for it is well with you. The Holy One Blessed be He, desires that you be here, and even if I have heard evil from Father.

 

22 But, if I say thus… Go! For the Lord has sent you away: The Holy One Blessed be He tells you to flee and escape.

 

23 And concerning the matter which we have spoken: the covenant which we made together.

 

behold, the Lord is between me and you: as Witness concerning that matter.

 

25 the seat by the wall: at the head of the couch beside the wall.

 

and Jonathan arose: He got up from his place, since it is not proper for a son to recline beside his father. Since their custom was to eat reclining on couches and David would recline between Jonathan and Saul, now that David did not come, Jonathan did not recline until Abner sat down beside Saul, and afterwards, Jonathan sat beside Abner. And if you say that he did not sit at all, the Scripture states: (infra v. 34) “And Jonathan arose from the table,” implying that he had been sitting.

 

26 It is an incident: He has experienced a seminal emission.

 

he is not clean: and he has not yet immersed himself, for had he immersed himself for the uncleanness of his emission, he would not have to wait until sunset in order to eat ordinary food.

 

for he is not clean: This clause gives the reason for the matter; i.e., since he is not clean, he, therefore, did not come, lest he contaminate the feast.

 

27 on the morrow of the new moon: on the morrow of the renewal of the moon.

 

the second: on the second day of the month.

 

29 and he, my brother, commanded me: The eldest of the house, commanded me that I be there. And he is my brother Eliab.

 

let me slip away: ‘Escamoter’ in French. I shall go away for one day and come back.

 

30 a straying woman, deserving of punishment: (בן נעות המרדות) An expression of straying and wandering, נע ונד, a gadding woman. Just as you say זעוה from זע, and the ‘tav’ is for the construct state, for it is connected to the word המרדות.

 

deserving of punishment: (Heb. המרדות), who deserves to be chastised and disciplined. Another explanation is as follows: When the men of Benjamin grabbed the girls of Shiloh, who came out to dance in the vineyards (Jud. 21:21), Saul was bashful, and did not want to grab [a girl], until she came herself, behaving insolently, and pursued him.

 

straying woman: because of the vineyards. And that is a winepress, like (the Talmudical passage): Purge the winepress (which was used for forbidden wine) (Ab. Zarah 74b); His winepresses will drip with wine (Targum Onkelos, Gen. 40:12) …. (The last three words of Rashi are incomprehensible, and are probably erroneous. The correct version is unknown to us.)

 

34 he was grieved (lit.) to David: concerning David.

 

for his father had put him to shame: concerning David.

 

35 at David’s appointed time: at the time which David had set for him.

 

36 to cause it to go beyond him.: The arrow went beyond the boy.

 

41 from a place toward the south: (lit., from by the south. Jonathan renders:) from the side of the travelers’ (or sign) stone which was toward the south.

 

until David exceeded: He cried more.

 

42 Go in peace: And the oath which we have sworn, may the Lord be witness thereon forever.

 

Verbal Tallies and Connections

By: Hakham Dr. Hillel ben David

 

The verbal tallies between the Torah and the Ashlamata are:

 

נֵרֹת  (nerot) / נֵרֹתֶיהָ  (neroteiha) - lamps (Strong's H5216)

הַמְּנוֹרָה  (ham'norah) / מְנוֹרָה  (menorah) - candlestick (Strong's H4501)

שִׁבְעַת  (shiv'at) / שִׁבְעָה  (shiv'ah) - seven (Strong's H7651)

 

All three overlapping nouns create a strong connection between these two passages:

 

Bamidbar (Numbers) 8:2 Speak unto Aaron, and say unto him: When thou causest the lamps <05216> to go up, the seven <07651> lamps shall give light in front of the candlestick <04501>.

 

Zechariah 4:2 And he said unto me: 'What seest thou?' And I said: 'I have seen, and behold a candlestick <04501> all of gold, with a bowl upon the top of it, and its seven <07651> lamps <05216> thereon; there are seven pipes also to the lamps, which are upon the top of it.'

 

נֵרֹת (nerot) / נֵרֹתֶיהָ (neroteiha) - lamps: Both verses explicitly mention the lamps of the menorah. In Numbers, it's about lighting them, and in Zechariah, it's a description of the menorah with its lamps.

 

הַמְּנוֹרָה (ham'norah) / מְנוֹרָה (menorah) - the menorah: This is the central object of discussion in both verses. Numbers 8 focuses on the service of the menorah, while Zechariah 4 presents a vision of a golden menorah.

 

שִׁבְעַת (shiv'at) / שִׁבְעָה (shiv'ah) - seven: Both verses specify that there are seven lamps on the menorah.

 

The connection, though seemingly strictly verbal, is in addition eschatological.[81] The messianic kingdom, rather than the related contents of the Torah lesson, is the dominant theme of the Ashlamata.

 

The eschatological message of Zechariah 4:1-9 and 6:12-13 is a powerful vision of future redemption centered around the Messiah and the rebuilt Temple in the Messianic Age, empowered by divine spirit.

 

The Messiah (Tzemach - The Branch): Zechariah 6:12-13 clearly prophesies the coming of the Messiah, a descendant of David, who will be known as "the Branch”. This figure will possess both royal and priestly authority, ruling with peace and harmony.

 

Rebuilding the Temple: The Messiah will be instrumental in rebuilding the Temple in Jerusalem (Zechariah 6:12). This future Temple will be a central place of worship and God's presence in the Messianic Era.

 

Anointed Leadership: The vision of the two olive trees in Zechariah 4:14 is often interpreted in Jewish tradition as representing future anointed leaders, potentially Mashiach ben David and Mashiach ben Yosef, who will play vital roles in the redemption alongside HaShem.

 

Divine Empowerment: The success of this future redemption will not be through human might but through the power of HaShem's Spirit (Zechariah 4:6).

 

Ultimate Restoration: The eschatological hope is for a time of ultimate peace, spiritual vitality, and the removal of all obstacles to HaShem's reign and the flourishing of the Jewish people (Zechariah 4:7, symbolized by the golden menorah).

 

This message, drawn from Jewish interpretations of these prophetic passages, anticipates a glorious future under the leadership of the Messiah, marked by the rebuilt Temple and the manifest presence of HaShem.

 

 

The thematic connections between the Torah portions, Bamidbar (Numbers) 8:2,

and our chapter of Tehillim (Psalms) 97:1-12 are:

 

Bamidbar (Numbers) 8:2: Speak unto Aaron, and say unto him: When thou causest the lamps to go up, the seven lamps shall give light in front of the candlestick.

 

Tehillim (Psalms) 97:11: "Light is sown for the righteous, and joy for the upright in heart."

 

Here, light is associated with righteousness and is a blessing bestowed upon those who follow God's ways. This echoes the idea that God's presence brings illumination and guidance to the righteous.

 

Bamidbar (Numbers) 9:3-5 (Observance of Passover): The instructions for observing Passover highlight the obedience and proper response required of the Israelites to HaShem's commands and His redemptive acts. This act of remembrance and worship was a key way for them to acknowledge and respond to HaShem's presence and saving power.

 

Tehillim (Psalms) 97:1-2, 7-12 (Worship and Joy): The Psalm calls for the earth to rejoice at the HaShem's reign. It commands the worship of HaShem and expresses the joy of the righteous in Him. Verses like " HaShem reigns; let the earth rejoice; let the many coastlands be glad!" and "Rejoice in HaShem, O you righteous, and give thanks to His holy name!" illustrate the appropriate response of God's people to His divine presence and righteous rule.

 

In essence, Numbers 8:1 – 9:23 provides specific examples of how HaShem manifested His presence among the Israelites through the Tabernacle, the menorah's light, and the guiding cloud. It also details the commanded response of obedience and worship through the observance of Passover. Tehillim (Psalms) 97:1-12 then echoes this theme on a grander scale, celebrating HaShem's universal kingship and the appropriate response of joy, worship, and righteousness that should characterize His people in light of His powerful and just reign. Both passages emphasize the importance of recognizing and responding to God's presence and light in the world.

 

Both in our Torah portion and our Psalm we see direct connections to Passover on the Shabbat closest to Passover. Our Psalm is the Shir shel yom (Song of the Day) for the intermediate days of Succoth, here being read on the closest Shabbat. Succoth is the bimodal corollary to Passover, which we just completed.

 

 

Nazarean Talmud

Sidrot of Bamidbar (Numbers) 8:1 – 9:23

“B’Ha’alot’kha” “When you light the lamps”

By: Hakham Dr. Eliyahu ben Abraham & Hakham Dr. Yosef ben Haggai

 

 

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

 

 

Commentary to Hakham Tsefet’s School of Peshat

 

The Chaber

 

Introduction

The Torah Seder—B’midbar – Numbers 8:1, 9:23, Tehillim – Psalms 97, Zechar’yah – Zechariah 4:1, 9; 6:12, 13, 2 Tsefet – Pet 3:11, 16, and Luqau – Luke 18:1, 8—are profoundly interconnected through themes of scholarly fidelity, Divine illumination, justice, patient anticipation, and Messianic fulfillment. These texts form our Torah Seder and are the fabric, emphasizing the Torah scholarship’s critical role.

 

Overview of B’midbar – Numbers 8:1–9:23

The Menorah in Numbers 8 symbolizes Divine Wisdom (Hokhmah), illuminating the path for Yisrael through Torah’s continuous study and transmission. This illumination parallels the perpetual nature of scholarly devotion, mirroring the Mesorah’s unbroken transmission. The sanctification and consecration of the Levi’im – Levites, responsible for maintaining the purity of worship, serve as a metaphor for scholarly sanctification, ordination (Semikhah), and commitment to preserving and teaching the Torah’s sanctity. The guiding Cloud of the Shechinah (B’midbar 9) further emphasizes the community’s dependence on scholarly interpretation and authoritative tradition as guiding principles, ensuring accurate communal understanding and application of Divine instruction.

 

Analyzing Tehillim

Tehillim 97 portrays G-d’s sovereign reign established on justice (Mishpat) and righteousness–generous (Tzedakah). This Divine justice corresponds directly to the scholarly responsibility of rightly interpreting and teaching Torah, embodying ethical integrity and moral generosity. Verse 11, stating, “Light is sown for the righteous,” reinforces the role of scholars as bearers of Divine enlightenment, disseminating wisdom and fostering spiritual and ethical growth within the community. Tehillim thus encapsulates the scholar’s dual role as guardian and disseminator of Torah wisdom and Divine justice.

 

Zechar’yah – Zechariah 4:1–9; 6:12–13)

Zechar’yah’s visions vividly capture the symbolism of the Menorah, emphasizing a continuous Divine flow (Shefa) of wisdom and spiritual empowerment. “Not by might nor by power, but by My spirit” (Zech. 4:6) underscores scholars’ dependence on Divine enablement rather than human capability alone. The prophetic figure Zerubbabel, responsible for the Temple’s reconstruction, metaphorically represents the restoration and rejuvenation of Torah tradition (Mesorah), emphasizing the scholarly community’s crucial role in spiritual rebuilding and redemptive restoration of YYisrael.

 

Luqas’ Parable (2 Tsefet 3:11-16; Luke 18:1-8)

In 2 Tsefet, the anticipation of new heavens and a new earth underscores the scholars’ imperative patience and unwavering fidelity. The characterization of Hakham Shaul as a Chaber profoundly highlights the foundational role of Torah scholars in safeguarding and perpetuating authentic interpretation and transmission of the Mesorah. This scholarly role transcends mere preservation; it demands active engagement in clarifying complexities and resolving interpretative disputes to maintain communal unity and spiritual integrity. Luke’s parable of the persistent widow vividly reinforces this scholarly tenacity. The widow’s tireless pursuit of justice illustrates the necessary persistence of scholars who consistently seek and advocate for truth, righteousness, and authentic Torah teachings. Both passages jointly emphasize the virtue of Divine patience mirrored by scholarly perseverance, underscoring that true scholarly integrity involves sustained dedication to Torah fidelity, even amid prolonged delays or formidable opposition. The texts collectively depict scholars as steadfast custodians, tirelessly laboring toward an eventual Messianic fulfillment characterized by truth, justice, and ultimate redemption.

 

Deepening Commentary on the Chaber

The term Chaber is deeply rooted in scholarly tradition, indicating a Torah scholar who has achieved an authoritative status through rigorous training and ordination. The Gemara’s identification of Chaberim as scholars highlights their crucial role as transmitters and interpreters of Torah. Hakham Shaul’s recognition as a Chaber aligns him closely with the foundational Nazarean scholarly community, emphasizing his role in perpetuating authentic Mesorah. Additionally, “binding and loosing” granted to scholars symbolize their interpretative authority in elucidating Torah and establishing community Halakhah.

 

Hatred of Mesorah as a Catalyst

Historically, opposition to the Oral Torah (Mesorah) has paradoxically served to strengthen and preserve its sacred teachings. Every period of resistance—whether external persecution by political powers or internal opposition by heretical movements—has tested the resolve and sharpened the fidelity of Torah scholars. Far from eroding the authenticity of the Mesorah, these challenges have acted as crucibles, purifying and fortifying the commitment of scholars to transmit the Oral Law with integrity and precision accurately. The fires of resistance produced not dilution but a more resilient and clarified transmission of sacred wisdom.

 

Today, the Nazarean Codicil and Rabbinic texts encounter similar skepticism within segments of Jewish identity and external critical frameworks. This skepticism, rather than diminishing the vitality of the Mesorah, demands even greater scholarly engagement. It compels scholars to delve deeper, verify with more excellent care, and articulate the tradition’s truths with renewed rigor. In this way, adversity catalyzes heightened scholarship and more precise understanding.

 

Furthermore, true scholars recognize that fidelity to the Mesorah is not passive guardianship but active cultivation. The deliberate and sacred work of interpreting, defending, and transmitting the Oral Torah against misunderstanding and misrepresentation is itself a fulfillment of Divine service. As the sages of old debated, refined, and ultimately canonized Torah teachings amidst tumultuous eras, contemporary scholars must embrace rigorous engagement with the Nazarean Codicil and the Rabbinic corpus.

 

This scholarly perseverance mirrors the divine attribute of patience. G-d delays full revelation not through weakness but through loving restraint, allowing humanity to rise to the level of true understanding. Similarly, scholars must labor patiently, understanding that vindication of truth is not measured by immediate acceptance but by fidelity to Divine wisdom across generations.

 

Thus, the paradox persists: every attack against the Mesorah necessitates a counter-response of deeper love, more careful transmission, and more precise articulation. Through this dynamic, the Mesorah is not merely preserved—it is sharpened, clarified, and illuminated anew for each generation. The history of the Oral Torah teaches that truth, when tended with devotion and perseverance, will not only survive opposition; it will flourish, becoming an even brighter light for those prepared to receive it.

 

Linguistic Innovation & Torah Expansion

The development of Mishnaic Hebrew through scholarly engagement with Greek, Aramaic, and Latin languages exemplifies linguistic innovation, enhancing Torah understanding and transmission. The Nazarean Hakhamim’s multilingual proficiency underscores their dedication to making Torah accessible without compromising its original sanctity. This linguistic flexibility allowed clearer articulation of Torah concepts, reinforcing scholarly commitment to balancing innovation with faithful preservation of traditional Torah teachings.

 

Integrative Summary

Each analyzed section intricately contributes to the comprehensive portrayal of scholarly fidelity, justice, Divine illumination, patient anticipation, and communal spiritual renewal. Torah’s illumination through the Menorah, Divine justice in Psalms, prophetic restoration in Zechariah, and scholarly fidelity in the Nazarean Codicil collectively highlight scholars’ essential role as transmitters and preservers of Divine wisdom. “Chaber” encapsulates scholarly authenticity, symbolizing the importance of faithful Torah transmission and community integrity. Ultimately, these texts collectively portray scholars as teachers and vital guardians leading communities toward ultimate Messianic redemption and fulfillment.

 

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!”

 

Saturday Evening April 26, 2025

Evening: Counting of the Omer Day 14

 

Evening Counting of the Omer Day 14

Today is fourteen days of the Omer which are two weeks.

 

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

 

Then read the following:

 

 

Ephesians 2:19-22 Now therefore you (Gentiles) are no longer strangers and foreigners, but conjoined with the legal administration of Jewish life (fellow citizens) with the Tsadiqim, (the Jewish Tsadiqim – righteous/generous) and (through your conversion to Judaism) belong to the household of God,^[89] and are built upon the foundation of the emissaries (apostles) and prophets, Yeshua HaMashiach himself being the chief cornerstone, in whom the whole structure having being framed together, grows into a holy sanctuary (of living stones) in the LORD; in whom you also are built together as a dwelling place of God through the nefesh Yehudi.

 

Sunday Evening April 27, 2025

Evening: Counting of the Omer Day 15

 

Rosh Chodesh Iyar - Evening Counting of the Omer Day 15.

Today is fifteen days of the Omer which are two weeks and one day.

 

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

 

 

Then read the following:

 

 

Ephesians 3:1-6 For the sake^[90] of the Gentiles^[91] I Hakham Shaul, am the prisoner^[92] (for the cause) of Yeshua HaMashiach, I know you have heard^[93] of the administration^[94] of God’s loving-kindness^[95] which is given me for you: how the secret^[96] (So’od mystery of Messiah) was handed down to me by its (systematic) unveiling,^[97] as I have written briefly. Correspondingly, by reading this you can know^[98] my insight into the secret (So’od mystery) of Messiah,^[99] which was not made known to the sons of men^[100] in other generations^[101] as it has now been revealed to his holy emissaries and prophets through the Spirit of Prophecy. This secret (So’od mystery) is that the Gentiles are to become^[102] fellow heirs, members of the same body, (i.e. of Messiah) and partakers of the promise in Yeshua HaMashiach through their acceptance of the Mesorah.

 

Monday Evening April 28, 2025

Evening: Counting of the Omer Day 16

 

Rosh Chodesh Iyar - Evening Counting of the Omer Day 16.

Today is sixteen days of the Omer which are two weeks and two days.

 

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

 

Then read the following:

 

 

Ephesians 3:7-13 Of this Mesorah I was made a servant^[103] in accordance with the gift of God's loving-kindness,^[104] which was given me^[105] by the operation^[106] of his virtuous power.^[107] Though I am less than the least of all the Tsadiqim,^[108] this loving-kindness was (first) given to me, to hand down^[109] (proclaim) to the Gentiles the unsearchable^[110] riches of Messiah. And to enlighten^[111] all of them in the administration of the secret (So’od – mystery) hidden (in the minds of the Hakhamim) in the past (for ages) by God who created all things, so that through the Congregation^[112] the wonderfully complex wisdom of God might now be made known by^[113] the Rulers^[114] and Authorities^[115] (of the Esnoga – Synagogue) in the heavenlies. All of this was according to the eternal^[116] purpose (which runs throughout history) that He has accomplished in Yeshua our Master is HaMashiach,^[117] by being in union with him, we^[118] have delight^[119] and access^[120] (to the Father) with confidence by his (Messiah’s) faithfulness to God.^[121] Therefore, I require^[122] of you (Gentiles) not to lose be discouraged in what I am suffering for you, which is your glory.^[123]

Tuesday Evening April 29, 2025

Evening: Counting of the Omer Day 17

 

Evening Counting of the Omer Day 17.

Today is seventeen days of the Omer which are two weeks and three days.

 

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

 

Then read the following:

 

            

Ephesians 3:14-19 For this reason, I bow my knees^[124] before the Father,^[125] (of our Master Yeshua HaMashiach)^{[126] 15} from whom every family^[127] in the heavens and on earth receives its name (exists),^[128] that He would grant you, according to the wealth of His glory,^[129] to be strengthened^[130] with virtuous power^[131] by His Ruach^[132] (breathing the Oral Torah/Mesorah) in the inner man^[133] (soul – Neshamah), so that Messiah may take up residence in your hearts through (your) faithful obedience; and that you, being firmly rooted^[134] in loving compassion, may have the strength^[135] to comprehend,^[136] with all the Tsadiqim what is the breadth and length and height and depth,^[137] and to know the loving compassion of Messiah, which exceeds knowledge (Da’at), that you may attain fullness of maturity (perfection) in God.^[138]

 

Wednesday Evening April 30, 2025

Evening: Counting of the Omer Day 18

 

Evening: Counting of the Omer Day 18.

Today is eighteen days of the Omer which are two weeks and four days.

 

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

 

Then read the following:

 

 

Ephesians 3:20-21 Now to Him (G-d) who by his virtuous power can do inexhaustibly more than we can ask^[139] or think, according to the virtuous power working^[140] within us, to Him (G-d) be glory^[141] in the Congregation and in Yeshua HaMashiach throughout every generation, forever and ever. Amen.

 

Thursday Evening May 1, 2025

Evening: Counting of the Omer Day 19

 

Evening Counting of the Omer Day 19

Today is nineteen days of the Omer which are two weeks and five days.

 

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

 

Then read the following:

 

 

I therefore, the prisoner in the Master (Yeshua HaMashiach), admonish^[142] you that you walk^[143] in a manner worthy of the vocation^[144] to which you are called, with all humility^[145] and gentleness, with patience, forbearing one another in loving-compassion,^[146] striving to keep unity knowing^[147] the bond of shalom (unity – peace).

 

Friday Evening May 2, 2025

Evening: Counting of the Omer Day 20

 

Evening Counting of the Omer Day 20.

Today is twenty days of the Omer which are two weeks and six days.

 

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

 

Then read the following:

 

 

                                                                            

There is one^[148] body^[149] and one soul (spirit),^[150] even as you are called^[151] in one hope^[152] of your calling, one Master,^[153] one assurance,^[154] one (initial)^[155] immersion, one G-d^[156] and Father of all, who is above all and through^[157] all and in you all.

 

 

Next Shabbat:

Shabbat: “A’aseh L’kha Sh’tei Chatsots’rot” – “Make yourself two trumpets”

 

 

Contents of Next Week’s Torah Seder

 

·        Trumpets of Silver – Numbers 10:1-10

·        The Departure from Sinai – Numbers 10:11-28

·        Hobab – Numbers 10:29-32

·        On the Journey – Numbers 10:33-34

·        Invocation Prayers – Numbers 10:35-36

·        At Taberah – Numbers 11:1-3

·        The Graves of Lust – Numbers 11:4-9

·        Moses’ Discouragement and Complaint – Numbers 11:10-15

 

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