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

 

Happy & Kosher

Pesach 5786

 

 

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

 

Roll of Honor:

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

 

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

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

His Honor Paqid Adon David ben Abraham

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

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

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

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

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

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

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

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

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Ya’aqob 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.

 

For Further Studies on the Seven Days of Passover / Unleavened Bread See:

 

 

Ta'anit B'khorim (Fast of the First Born) Nisan 14 (Wednesday April 1, 2026)

 

All firstborns should fast all day in remembrance of the plague of the death of the firstborns in Egypt. Also, we should remember and meditate on the implications of what it means that we are a priesthood of the firstborn.

 

Finish eating Chametz:

Wednesday April 1st – 12:00 PM

 

Burn Hametz

Wednesday April 1st – 12:45 PM

 

“Pesach First Day – Yom Tov” Nisan 15 (Wednesday Evening April 1, 2026)

Family Seder

 

Morning Service

Nisan 15 (Thursday Morning April 2, 2026)

 

Torah Reading: Shemot (Exodus) 12:21-51

 

Reader 1:  Shemot (Exodus) 12:21-24

Redare 2:  Shemot (Exodus) 12:25-28

Reader 3:  Shemot (Exodus) 12:29-36

Reader 4:  Shemot (Exodus) 12:37-42

Reader 5:  Shemot (Exodus) 12:43-51

Maftir: Bamidbar (Numbers) 28:16-25

Tehillim (Psalms) 114

Ashlamatah: Yehoshua (Joshua) 5:2 – 6:1 + 27

Nazarean Codicil: Revelation 2:1-7

 

 

Blessing Before Torah Study

 

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

 

Please Ha-Shem, our G-d, 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 G-d, 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 doing 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!

JPS & Targum Pseudo Jonathan for: Shemot (Exodus) ‎12:21-51‎

 

 

Rashi’s Commentary for: ‎ Shemot (Exodus) ‎12:21-51‎‎

 

21 Draw forth Whoever has sheep shall draw from his own.

 

or buy Whoever has none shall buy from the market. - [from Mechilta]

 

for your families-A lamb for a parental house. - [from Mechilta 3]

 

22 hyssop-Heb. אֵזוֹב . A species of herb that has thin stalks.

 

a bunch of hyssop Three stalks are called a bunch. - [Sukkah 13a]

 

that is in the basin-Heb. בַּסַּף , in the vessel, like “silver pitchers (סִפּוֹת) ” (II Kings 12:14). [from Mechilta]

 

the blood that is in the basin-Why does the text repeat this? So that you should not say that [Scripture means] one immersion for [all] the three sprinklings. Therefore, it says again: “that is in the basin,” [to indicate] that every sprinkling shall be from the blood that is in the basin-for each touching an immersion [is necessary]. - [from Mechilta]

 

and you shall not go out, etc.-This tells [us] that once the destroyer is given permission to destroy, he does not discriminate between righteous and wicked. And night is the time that destroyers are given permission, as it is said: “in which every beast of the forest moves about” (Ps. 104:20). - [from Mechilta]

 

23 will pass over Heb. וּפָסַח , and He will have pity. This may also be rendered: and He will skip over. See Rashi on verses 11 and 13.

 

and He will not permit the destroyer Heb. וְלֹא יִתֵּן , lit., and will not give. [I.e.,] He will not grant him the ability to enter, as in “but God did not permit him (נְתָנוֹ) to harm me” (Gen. 31:7).

 

25 And it shall come to pass when you enter- Scripture makes this commandment contingent upon their entry into the land, but in the desert, they were obligated only to bring one Passover sacrifice, the one they performed in the second year, [which they did] by divine mandate. - [from Mechilta]

 

as He spoke-Now where did He speak? “And I will bring you to the land, etc.” (Exod. 6:8). - [from Mechilta]

 

27 And the people kneeled and prostrated themselves - [in thanksgiving] for the tidings of the redemption, the entry into the land [of Israel], and the tidings of the children that they would have. - [from Mechilta]

 

28 So the children of Israel went and did-Now did they already do [it]? Wasn’t this said to them on Rosh Chodesh? But since they accepted upon themselves [to do it], Scripture credits them for it as if they had [already] done [it]. - [from Mechilta]

 

went and did-Scripture counts also the going, to give reward for the going and reward for the deed. - [from Mechilta]

 

as the Lord commanded Moses and Aaron - [This comes] to tell Israel’s praise, that they did not omit anything of all the commandments of Moses and Aaron. And what is the meaning of “so they did”? Moses and Aaron also did so. - [from Mechilta]

 

29 and the Lord-Heb. וַה' . Wherever it says, “and the Lord,” it means “He and His tribunal” (Exod. Rabbah 12:4), for the “vav” is an expression of addition, like “so-and-so and (“vav”) so-and- so.”

 

smote every firstborn-Even [a firstborn] of another nation who was in Egypt. - [from Mechilta]

 

from the firstborn of Pharaoh-Pharaoh, too, was a firstborn, but he remained [alive] of the firstborn. Concerning him, He [God] says: “But, for this [reason] I have allowed you to stand, in order to show you My strength” (Exod. 9:16) at the Red Sea. - [from Mechilta]

 

to the firstborn of the captive-Because they rejoiced at Israel’s misfortune (Tanchuma 7), and furthermore, so that they would not say, “Our deity brought about this retribution” (Mechilta). The firstborn of the slave woman was included, because [Scripture] counts from the most esteemed to the lowest, and the firstborn of the slave woman is more esteemed than the firstborn of the captive. See commentary on Exodus 11:5.

 

30 And Pharaoh arose-from his bed.

 

at night-Unlike the custom of kings, [who rise] three hours after daybreak. - [from Mechilta]

 

he-[arose] first, and afterwards his servants. This teaches us that he went around to his servants’ houses and woke them up. - [from Mechilta]

 

for there was no house in which no one was dead-If there was a firstborn, he was dead. If there was no firstborn, the oldest household member was called the firstborn, as it is said: “I, too, shall make him [David] a firstborn” (Ps. 89:28) (Tanchuma Buber 19). [Rashi explains there: I shall make him great.] Another explanation: Some Egyptian women were unfaithful to their husbands and bore children from bachelors. Thus they would have many firstborn; sometimes one woman would have five, each one the firstborn of his father (Mechilta 13:33).

 

31 So he called for Moses and Aaron at night-[This] tells [us] that Pharaoh went around to the entrances [i.e., to the doors of the houses] of the city, and cried out, “Where is Moses staying? Where is Aaron staying?”- [from Mechilta]

 

both you-the men.

 

as well as the children of Israel-The young children.

 

and go, worship the Lord as you have spoken-Everything is as you said, not as I said. “Neither will I let Israel out” (Exod. 5:2) is nullified. “Who and who are going?” (Exod. 10:8) is nullified. “But your flocks and your cattle shall be left” (Exod. 10:24) is nullified. [Instead,] take also your flocks and also your cattle. What is [the meaning of] “as you have spoken”? You too shall give into our hands sacrifices and burnt offerings (Exod. 10:25). - [from Mechilta]

 

32 Take… as you have spoken… but you shall also bless me-[I.e.,] pray for me that I shall not die, for I am a firstborn. - [from Onkelos]

 

33 We are all dead-They said, “This is not in accordance with Moses’ decree, for he said, ‘And every firstborn in the land of Egypt will die’ (Exod. 11:5), but here, the ordinary people too are dead, five or ten in one house.”- [from Mechilta] See Rashi on verse 30.

 

34 when it was not yet leavened-The Egyptians did not permit them to tarry long enough for it to leaven.

 

their leftovers-Heb. מִשְׁאֲרֽתָם . The remaining matzah and bitter herbs. - [from Mechilta and Jonathan]

 

on their shoulders-Although they took many animals with them, they [carried the remaining matzoth and bitter herbs on their shoulders because] they loved the mitzvoth. - [from Mechilta]

 

35 according to Moses’ order-that he said to them in Egypt: “and let them borrow, each man from his friend” (Exod. 11:2). - [from Mechilta]

 

and garments-These meant more to them than the silver and the gold, and [thus] whatever is mentioned later in the verse is more esteemed. - [from Mechilta]

 

36 and they lent them-Even what they [the Israelites] did not request, they [the Egyptians] gave them. You say, “[Lend me] one.” [They responded,] “Take two and go!”- [from Mechilta]

 

and they emptied out-Heb. וַיְנַצְלוּ . Onkelos renders: וְרוֹקִינוּ , and they emptied out.

 

37 from Rameses to Succoth-They were 120 “mil” [apart]. Yet they arrived there instantly, as it is said: “and I carried you on eagles’ wings.”- [from Mechilta]

 

the men-from 20 years old and older. - [from Song Rabbah 3:6]

 

38 a great mixed multitude-A mixture of nations of proselytes. - [from Zohar, vol. 2, p. 45b]

 

39 and also, they had not made provisions for themselves for the trip. [This verse] tells [of] Israel’s praise, [namely] that they did not say, “How will we go out into the desert without provisions?” Instead they believed and left. This is what is what is stated explicitly in the Prophets: “I remember to you the loving kindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown” (Jer. 2:2). Now what was the [Israelites’] reward? It is explained afterward: “Israel is holy to the Lord, etc.” (Jer. 2:3). - [from Mechilta]

 

40 that they dwelled in Egypt-after the other dwellings in which they dwelled as foreigners in a land that was not theirs. - [from Mechilta]

 

was four hundred and thirty years-Altogether, from the time that Isaac was born, until now, were 400 years. From the time that Abraham had seed [i.e., had a child, the prophecy] “that your seed will be strangers” (Gen. 15:13) was fulfilled; and there were another 30 years from the decree “between the parts” (Gen 15:10) until Isaac was born. It is impossible, however, to say that [they spent 400 years] in Egypt alone, because Kehath [the grandfather of Moses] was [one] of those who came with Jacob. Go and figure all his years, all the years of his son Amram, and Moses’ 80 years; you will not find them [to be] that many, and perforce, Kehath lived many of his years before he descended to Egypt, and many of Amram’s years are included in the years of Kehath, and many of Moses’ years are included in Amram’s years. Hence, you will not find 400 years counting from their arrival in Egypt. You are compelled, perforce, to say that the other dwellings [which the Patriarchs settled] were also called being “sojournings” and even in Hebron, as it is said: “where Abraham and Isaac sojourned (גָּרוּ) ” (Gen. 35:27), and [Scripture] states also “the land of their sojournings in which they sojourned” (Exod. 6:4). Therefore, you must say that [the prophecy] “your seed will be strangers” [commences] when he [Abraham] had offspring. And only when you count 400 years from the time that Isaac was born, you will find 210 years from their entry into Egypt. This is one of the things that [the Sages] changed for King Ptolemy. - [from Mechilta, Meg. 9a]

 

41 It came to pass at the end of four hundred and thirty years, and it came to pass in that very day [This] tells [us] that as soon as the end [of this period] arrived, the Omnipresent did not keep them [even] as long as the blink of an eye. On the fifteenth of Nissan, the angels came to Abraham to bring him tidings. On the fifteenth of Nissan Isaac was born; on the fifteenth of Nissan the decree of “between the parts” was decreed. - [from Mechilta]

 

42 It is a night of anticipation-for which the Holy One, blessed be He, was waiting and anticipating, [in order] to fulfill His promise to take them out of the land of Egypt.

 

this night is the Lord’s-This is the night concerning which He said to Abraham, “On this night I will redeem your children.”- [from Mechilta]

 

guarding all the children of Israel throughout their generations-from that time onward, it [the Israelites] are guarded from harmful spirits, like the matter that is stated: “and He will not permit the destroyer, etc.” (above verse 23). - [from Mechilta]

 

43 This is the statute of the Passover sacrifice-On the fourteenth of Nissan, this section was told to them. - [from Exod. Rabbah 19:5]

 

No estranged one-Whose deeds have become estranged from his Father in heaven. Both a gentile and an Israelite apostate are meant. - [from Mechilta]

 

44 you shall circumcise him; then he will be permitted to partake of It - [I.e., he means] his master. [This] tells [us] that the [failure to perform the] circumcision of one’s slaves prevents one from partaking of the Passover sacrifice. [These are] the words of Rabbi Joshua. Rabbi Eliezer says: The [failure to perform the] circumcision of one’s slaves does not prevent one from partaking of the Passover sacrifice. If so, what is the meaning of “then he will be permitted to partake of it”? [“He” in this phrase is referring to] the slave. - [from Mechilta]

 

45 A sojourner-This is a resident alien. - [from Mechilta] [I.e., a gentile who has accepted upon himself not to practice idolatry but eats carcasses.]

 

or a hired hand-This is a gentile. Now why is this [verse] stated? Aren’t they uncircumcised? And it is stated: “but no uncircumcised man may partake of it” (verse 48). But this refers to a circumcised Arab or a circumcised Gibeonite, who is a sojourner or a hired hand. - [from Mechilta]

 

46 It must be eaten in one house-In one group, that those counted upon it may not become two groups and divide it. You say [that it means] in two groups, or [perhaps] it means nothing other than in one house as is its apparent meaning, and to teach that if they started eating in the yard and it rained, that they may not enter the house. Therefore, Scripture states: “on the houses in which they will eat it” (above verse 7). From here [we deduce] that the one who eats [the Passover sacrifice] may eat [it] in two places. - [from Mechilta]

 

you shall not take any of the meat out of the house-[I.e.,] out of the group. - [from Mechilta]

 

neither shall you break any of its bones-If it [the bone] is edible, e.g., if there is an olive-sized amount of meat on it, it bears the prohibition of breaking a bone; if there is neither an olive-sized amount of meat on it nor marrow [in it], it does not bear the prohibition against breaking a bone. - [from Pes. 84b]

 

47 The entire community of Israel shall make it-Why was this stated? Because it says concerning the Passover sacrifice of Egypt: “a lamb for each parental home” (above verse 3), we might think that the same applies to the Passover sacrifice of later generations. Therefore, Scripture states: “The entire community of Israel shall make it.”- [from Mechilta]

 

48 he shall make a Passover sacrifice We might think that everyone who converts must make a Passover sacrifice immediately. Therefore, Scripture states: “and he will be like the native of the land,” [indicating that] just as the native [makes the sacrifice] on the fourteenth [of Nissan], so must a proselyte [make it] on the fourteenth [of Nissan]. - [from Mechilta]

 

but no uncircumcised male may partake of it-This includes one whose brothers died because of circumcision, [one] who is not considered an apostate in regards to circumcision, and [his disqualification] is not derived from “No estranged one may partake of it” (verse 43). - [from Mechilta]

 

49 There shall be one law-[This verse comes] to liken a proselyte to a native also regarding other commandments in the Torah. - [from Mechilta]

JPS & Targum Pseudo Jonathan for: Bamidbar (Numbers) 28:16-25‎

 

Ashlamatah: Yehoshua (Joshua) 5:2 – 6:1 + 27‎

 

 

Rashi’s commentary for Yehoshua (Joshua) 5:2 – 6:1 + 27

 

2 sharp knives. חרבות צרים, according to Targum, sharp knives, also “You have turned back the edge of his sword.” When the sharp edge is turned sideways and does not cut well. And so: “Every weapon which will be sharpened against you.”

 

the second time. for they had already circumcised a large assembly on the night of their departure from Egypt, and this was the second time, for the entire forty years that they were in the desert, the north wind did not blow for them, and they did not have any day suitable for circumcision, as we learned in Job. Our Rabbis state, however, “ ‘the second time’ refers the uncovering the corona at circumcision,” [i.e. splitting the membrane and pulling it back] which Abraham was not commanded to do.

 

3 the hill of the foreskins. It was given this appellation to commemorate the event, because the foreskins were made into a sort of mound, or hillock.

 

4 Now this is the reason. Through speech he circumcised them. He said to them, “Do you expect to inherit the land while being uncircumcised? Was it not thus stated to Abraham: 'And you shall keep my covenant etc. And I shall give to you and to your seed after you the land of your sojournings?’ ”

 

all the people that came out. Not one of them was here, for they had all died, and they were circumcised, as it is stated: for… were circumcised.

 

5 they had not circumcised. as I explained, that the north wind had not blown, and they were the ones who were circumcised now.

 

7 And their children whom he raised up in their stead. i.e. And their children whom he raised up in their stead, (they are the ones who were born in the desert) them Joshua circumcised.

 

8 and they remained in their places. in their places (Jonathan) and they did not besiege the city.

 

until they recovered. from the wound.

 

9 have I rolled away. I removed the reproach of the Egyptians who had said, “See that ‘Ra-ah’ is before your faces. There is a star named ‘Ra-ah’ which is a symbol of blood. We see it over you in the desert.” And that is what Moses said in the desert, “Why should the Egyptians say, With ‘Ra-ah’ He took them out.” But they did not know that that was the blood of circumcision. And when they circumcised in Joshua’s time, and that blood came, that reproach was removed, for the vast multitude which had gone up with them were still vexing them. In this manner, Rabbi Moses the preacher expounded.

 

have I rolled away. גלותי - I have removed, like “(גל) Remove [or roll away] from me reproach and shame.” “ (ויגל) and he rolled off [or removed] the stone.”

 

11 on the morrow of the Passover. the day of the waving of the 'Omer, for first they sacrificed the 'Omer. And from the seventh of Adar, when Moses died, whereupon the manna ceased to fall, they subsisted on the manna which was in their vessels, which they had gathered on the seventh of Adar, as it is stated: “the manna they ate forty years.” Now, was it not forty years less thirty days, for the beginning of the falling of the manna was on the fifteenth of Iyar? Hence we deduce that in the cakes which the Israelites took with them from Egypt they perceived the taste of manna.

 

12 neither had the children of Israel manna anymore. Therefore, they ate of the grain of the Land. Had they still had manna, they would not have eaten of the grain, for the manna was pleasing to them. An appropriate parable is: One says to a child, why do you eat barley bread? Because he has no wheat bread. Therefore, it is stated: “Neither had the children of Israel manna anymore, etc.”

 

13 when Joshua was in Jericho. Hence we deduce that the outskirts of a city are considered as part of the city, for it is impossible to say [that he was actually] inside Jericho.

 

Are you for us. Have you come to support us?

 

14 I have now come. to your aid, for no man can wage war against it [Jericho] and seize it, to throw down the wall. But in the time of Moses your master, I came and he did not want me, as it is stated: “if Your presence does not go, etc.”

 

15 the captain of the Lord’s host. Israel, who is the Lord’s host. Now, this was Michael, as it is said: “Michael your prince.”

 

6:1 had shut its gates and was barred. according to Targum , closed with iron gates and reinforced with copper bolts.

 

Nazarean Codicil:   Revelation 2:1-7

Hakham Dr. Eliyahu ben Abraham’s & Hakham Dr. Yosef ben Haggai’s Rendition

 

1 And to the angel of the congregation in Ephesus, write, 'So says he who holds the seven stars in his hand, he who walks among the Menorot (seven branched candlesticks) of gold.

2 I know your works and your labor and your endurance and that you are not able to bear evil [ones]. And you have tested those who say about themselves that they are to be Sh’liachim (apostles) and are not and you have found them [to be] liars.

3 And you have endurance and you bear a burden because of my name (or, authority) and you have not become weary.

4 But I have [something] against you, because you have left your first love.

5 Remember from where you came and do the former works, but if not, I will come to you and I will remove your Menora (candelabra – i.e. the seven ministers of the congregation), unless you repent.

6 But this you have, that you hate the works of the Nicolaitans (i.e. Oppressors of the Laity), that I also hate.'

7 He who has ears should hear what the Spirit says to the congregations. And to him who overcomes, I will allow [him] to eat of the tree of life which is in the midst of the PaRDeS (paradise) of Ha-Shem."

 

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!”

 

 

“Pesach Second Day – Yom Tov – Thursday Evening”

Nisan 16 (Thursday Evening April 2, 2026) - Public Passover

(We count the omer at the end of the second seder)

 

Evening: Counting of the Omer Day 1

 

 Today is one day of the Omer.

Then read the following:

 

 

Ephesians 1:1 Hakham Shaul (Paul), a Sh’liach (apostle/emissary) of Yeshua HaMashiach by the will of God, to the Tsadiqim (Greek: a-gios) who are at Ephesus and who are faithfully obedient^[1] in Yeshua HaMashiach:

 

Friday Morning April 3, 2026

Morning Service

 

Torah Reading: Vayikra (Leviticus) 22:26 - 23:44

 

Reader 1:  Vayikra (Leviticus) 22:26 – 23:3

Reader 2:  Vayikra (Leviticus) 23:4-14

Reader 3:  Vayikra (Leviticus) 23:15-22

Reader 4:  Vayikra (Leviticus) 23:23-32

Reader 5:  Vayikra (Leviticus) 22:33-44

Maftir: Bamidbar (Number)s 28:16-25

Tehillim (Psalms) 78

Ashlamatah: Melachim bet (II Kings) 23:1-9; 21-25

Nazarean Codicil: Revelation 2:1-7

 

Blessing Before Torah Study

 

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

 

Please Ha-Shem, our G-d, 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 G-d, 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 doing 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!

 

JPS & Targum Pseudo Jonathan for: Vayikra (Leviticus) 22:26 – 23:44

 

 

Rashi’s Commentary for: ‎ Vayikra (Leviticus) 22:26-23:44‎‎

 

27 When [an ox or a sheep or a goat] is born [The expression “is born” comes] to exclude [from sacrifice an animal] delivered by Caesarean section. – [Chul. 38b]

 

28 it and its offspring [This prohibition] applies to the female [i.e., the mother] animal, namely, that it is prohibited to slaughter a mother animal and its male or female offspring [on the same day]. The prohibition does not apply, however, to males [i.e., to the father animals], and it is permissible to slaughter the father animal along with its male or female offspring [on the same day]. – [Chul. 78b]

 

[you shall not slaughter] it and its offspring Also included [in this prohibition is slaughtering] its offspring and [then] it. – [Chul. 82a]

 

29 you shall slaughter it so that it should be acceptable for you From the very beginning of your slaughtering, take care that it should be “acceptable for you.” And what makes it acceptable?”

 

It shall be eaten on that day [Now, although it has already been stated that thanksgiving-offerings must be eaten on the day of sacrificing (Lev. 7:15), the Torah repeats this here] exclusively to warn us that the slaughtering must be performed on this condition. Do not slaughter it with the intention of eating it on the next day, for if you have this invalidating intention in mind, the sacrifice will not be “acceptable for you” (Torath Kohanim 22:135) [Indeed, it will be rejected (פִּגּוּל ; see Rashi Lev. 7:18)]. Another explanation of לִרְצֽנְכֶם is: “knowingly.” From here, [we learn that] if someone slaughtered an animal in an incidental manner [i.e., according to Rashi, without intending to slaughter, just to pick up the knife or to throw it. According to Tosafoth, if he did not intend to slaughter, but only to sever the organs, or if he thought that it was an ordinary animal, and did not realize that it was to be slaughtered as a holy sacrifice], then [even though the animal is fit to be eaten as ordinary non- consecrated meat, nevertheless,] regarding being slaughtered as a holy sacrifice, it is deemed unfit.-[Chul. 13a] Now, although Scripture has already stated [that a sacrifice is “not acceptable” if, while slaughtering, one intended to eat it after its permissible time] in the case of sacrifices that may be eaten for two days (see Lev. 7:18), it specifies it again regarding those sacrifices that must be eaten on the same day (see Rashi Lev. 7:15), namely, that they [too] must be slaughtered with the intention of eating them within their permissible time.

 

30 It shall be eaten on that day [As explained above (see preceding Rashi)], Scripture states this here only to warn us that the slaughtering must be performed with this intention. For if it meant to fix the time limit for eating it, this has already been stated, “And the flesh of his thanksgiving peace-offering [shall be eaten on the day that it is offered...]” (Lev. 7:15). – [Torath Kohanim 7:113]

 

I am the Lord Know Who decreed this matter, and do not perceive it as unimportant.

 

31 You shall keep [My commandments] This refers to learning [God’s commandments and “keeping” them organized and memorized in one’s heart]

 

and perform them meaning [putting them into] action. – [Mizrachi; Torath Kohanim 22:136]

 

32 You shall not desecrate [My Holy Name] By transgressing My commandments intentionally. Now, is it not already implied by the verse “You shall not desecrate [My Holy Name,” that if you do not transgress, God’s Name will be sanctified? So] what do we learn by Scripture adding “I shall be sanctified [amidst the children of Israel]?” [It teaches us:] Surrender your life [and do not transgress God’s commandments], and [thus] sanctify My Name. Now, one might think [that this commandment applies even] in private [i.e., if he is not in the presence of ten or more Jews]. Scripture, therefore, says here “[I shall be sanctified] amidst the children of Israel” [i.e., one is obliged to sacrifice one’s life to avoid transgressing God’s commandments only in the presence of ten or more Jews]. And when one sacrifices oneself, one shall do so with the willingness to die, anyone who [submits to] sacrifices himself while assuming [that God will surely perform] a miracle [for him and save his life], for this person, God does not perform a miracle, for so we find in [the case of] Hananiah, Mishael and Azariah, that [when the evil Nebuchadnezzar threatened to throw them into a fiery furnace], they did not submit themselves on the condition [that God would perform] a miracle, as Scripture says, “[Behold, there is our God Whom we worship; He can save us from the burning, fiery furnace and from your hands, O king!] But if not, let it be known to you, O king [that we will not worship your god, neither will we prostrate ourselves to the golden image that you have set up]!” (Dan. 3:1718). [We see here that whatever the outcome,] whether [God would] rescue [them] or not — [they declared, regardless] “Let it be known to you, O king [that we will not prostrate ourselves...]!”- [Torath Kohanim 22:137]

 

33 Who took you out [of the land of Egypt] on this very condition [i.e., to be willing to sacrifice your lives in sanctification of My Holy Name. – [Torath Kohanim 22:138] [And do not think that since it is an obligation, you will not receive reward for sacrificing yourselves, for]

 

I am the Lord faithful to give reward [to those who fulfill My Torah. – [Torath Kohanim 22:138]

 

Chapter 23

 

2 Speak to the children of Israel...The Lord’s appointed [holy days] Designate the [times] of the festivals so that [all of] Israel will become accustomed to them, [meaning] that they should proclaim leap years for [the Jews in] the Diaspora who had uprooted themselves from their place to ascend to [Jerusalem for] the festivals, but who had not yet arrived in Jerusalem. [The leap year would enable them to arrive in time. Consequently, in ensuing years, they would not lose hope of arriving on time and would be encouraged to make the pilgrimage.] – [Torath Kohanim 23:139; Levush Ha’orah. See also Mizrachi, Nachalath Ya’akov, Sefer Hazikkaron, Yosef Hallel, Chavel]

 

3 [For] six days... Why does the Sabbath [designated by God,] appear here amidst the festivals [designated by the Sanhedrin]? To teach you that whoever desecrates the festivals is considered [to have transgressed as severely] as if he had desecrated the Sabbath, and that whoever who fulfills the festivals is considered as if he has fulfilled the Sabbath, [and his reward is as great]. – [Be’er Basadeh; Torath Kohanim 23:144]

 

4 These are the Lord’s appointed [holy days, holy occasions, that you shall designate] In the earlier verse (verse 2), Scripture is referring to the proclamation of a leap year, while here, Scripture is referring to sanctifying the new month [i.e., “designating” which day is the first of the month, based on testimony of the sighting of the new moon. Both of these “designations,” therefore, have bearing on the establishment of the festivals.] – [Torath Kohanim 23:146]

 

5 in the afternoon Heb. הָעַרְבָּיִם בֵּין, lit. between the two evenings. From six [halachic] hours [after dawn,] and onwards [until evening (עֶרֶב), i.e., nightfall.]

 

the Passover offering to the Lord Heb. פֶּסַח, the offering up of a sacrifice named “Pesach.” [The term “Pesach” here refers to the Pesach offering brought on the fourteenth of Nissan, not to the Passover Festival, which begins on the fifteenth. – [Be’er Heitev on Rashi]

 

8 And you shall bring a fire offering [to the Lord for a seven-day period] These are the additional offerings [of Passover] delineated in parshath Pinchas (Num. 28:1625). Why are they mentioned here? To inform you that the additional offerings do not impede one another, [if some are omitted, as the Torah states:]

 

And you shall bring a fire offering to the Lord in any case. If there are no bulls, bring rams, and if there are neither bulls nor rams, bring lambs [as prescribed in Num. 28:19]. – [Torath Kohanim 23:152]

 

for a seven-day period Heb. שִׁבְעַת יָמִים, lit., a “seven” of days. Wherever the שִׁבְעַת appears, it denotes a noun, and [thus, the expression here שִׁבְעַת יָמִים means “a week of days”; septaine in Old French [which is the noun, as opposed to sept, meaning the number seven. See Mizrachi on Rashi Exod. 10:22]. Likewise, every [construct expression like], שְׁמוֹנַת, שֵׁשֶׁת, חֲמֵשֶׁת, שְׁלֽשֶׁת [literally means, respectively, “an eight of,” “a six of,” “a five of,” “a three of,” [meaning a unit consisting of one of these numbers]. – [See Gur Aryeh and Levush Haorah on Rashi Exod. 10:22 for the reason this type of expression is used here instead of simply שִׁבְעָה יָמִים, “seven days.”]

 

work of labor Even types of work (מְלָאכוֹת) that are considered by you as labor (עֲבוֹדָה) and necessities, where a monetary loss may be incurred if one would refrain from them, for example, something that will be lost [if the activity is postponed]. I understood this from Torath Kohanim, where it is taught (23: 187): “One might think that even during the intermediate days of the Festival, work of labor is prohibited...” [and the text concludes by teaching us that during those days, מְלֶאכֶת עֲבוֹדָה is permitted, and we know that the type of work that is permitted on the intermediate days is such work whose postponement would cause a loss (דָּבָר הָאָבֵד). Hence, we see that מְלֶאכֶת עֲבוֹדָה and דָָּבָר הָאָבֵד are synonymous, and that is what the Torah meant to prohibit on the festival holy days—namely, the first and seventh days of Passover, when even that type of work is prohibited].

 

10 [you shall bring...an omer] of the beginning of your reaping the first of the harvest [from the fields. Thus, one is permitted to proceed with the general harvest only after this omer has been reaped.] – [Sifthei Chachamim; Men. 71a]

 

omer a tenth of an ephah (see Exod. 16:36). That was its [the measure’s] name, like “And they measured it with an omer” (Exod. 16:18).

 

11 And he shall wave Every [mention of] תְּנוּפָה, “waving,” [in Scripture], denotes moving back and forth, up and down. [It is moved] back and forth to prevent evil winds; [it is moved] up and down to prevent evil dews [i.e., the dew should be a blessing for the crop, not a curse]. – [Men. 61a-62a]

 

so that it will be acceptable for you If you offer it up according to these instructions, it will be acceptable for you.

 

On the day after the rest day – מִמָּחֳרַת הַשַּׁבָּת. On the day after the first holy day of Passover, [since a holy festival day is also שַׁבָָּת, rest day, in Scripture]. For if you say [that it means] the “Sabbath of Creation” [i.e., the actual Sabbath, the seventh day of the week], you would not know which one. – [Men. 66a]

 

12 you shall offer up [an unblemished lamb in its [first] year] It comes as obligatory for the omer [not as part the additional offerings of Passover.

 

13 Its meal offering The meal offering [which accompanies every sacrifice], along with its libations. [See Num. 15:116.] [This is not an independent meal offering.]

 

two tenths [of an ephah] It was double [the usual meal offering for a lamb, which is one tenth.] (See Num. 15:4.)

 

and its libation [shall be] a quarter of a hin of wine Although its meal offering is double, its libations are not double, [but the usual libation prescribed for a lamb (Num. 15:5). – [Men. 89b]

 

14 or [flour made from] parched grain [This refers to] flour made from tender, plump grain that is parched in an oven (see Lev. 2:14).

 

Plump grain [These are the] plump, parched kernels, grenaillis [in Old French]. – [See Rashi, Sifthei Chachamim on Lev. 2:14]

 

in all your dwelling places The Sages of Israel differ concerning this. Some learned from here that [the prohibition of eating] the new crop [before the omer] applies [even] outside the Land [of Israel], while others say that this phrase comes only to teach [us] that they were commanded regarding the new crop only after possession and settlement, after they had conquered and apportioned [the land. – [Kid. 37a]

 

15 from the morrow of the rest day On the day after the [first] holy day [of Passover]. – [See Rashi on verse 11; Men. 65b]

 

[seven weeks;] they shall be complete [This verse] teaches us that one must begin counting [each of these days] from the evening, because otherwise, they would not be “complete.”- [Men. 66a]

 

16 the day after the seventh week – הַשַּׁבָּת הַשְּׁבִיעִת, as the Targum [Onkelos] renders: שְׁבוּעֲתָא שְׁבִיעָתָא, “the seventh week.”

 

You shall count until the day after the seventh week But not inclusive, making forty-nine days.

 

The fiftieth day, [on which] you will bring a meal offering to the Lord from the new [wheat crop] [lit., “(You shall count) fifty days and bring a meal offering to the Lord from the new (wheat crop).” But we count only forty-nine days. Therefore, the meaning is:] On the fiftieth day, you shall bring this [meal offering of the new wheat crop]. But I say that this is a Midrashic explanation of the verse [since it requires the forced attachment of the words חֲמִשִּׁים יוֹם to the continuation of the verse regarding the meal offering, whereas the cantillation signs attach them to the preceding words regarding the counting]. But its simple meaning is: “until [but not inclusive of] ...the day after [the completion of] the seventh week, which is the fiftieth day, shall you count.” Accordingly, this is a transposed verse.

 

A new meal-offering This is the first meal offering brought from the new [crop]. Now, if you ask, “But was not the meal offering of the omer already offered up (see verse 10 above)?” [the answer to this is that] that is not like other meal offerings—for it comes from barley [and hence, this meal offering is new since it is the first meal offering from the wheat crop].

 

17 From your dwelling places but not from outside the Land. – [Men. 83b]

 

bread set aside Heb. לֶחֶם תְּנוּפָה, bread of separation, set aside for the sake of the Most High, and this is the new meal offering, mentioned above [in the preceding verse].

 

The first offering The first of all the meal offerings [brought from the new crop]; even a “jealousy meal offering” [for suspected infidelity, see Num. 5:1131], which comes from barley [see verse 15 there], may not be offered up from the new crop before the two loaves [have been brought]. – [Men. 84b]

 

18 And associated with the bread Heb. עַל־הַלֶּחֶם, lit. on the bread, i.e., “because of the bread,” i.e., as an obligation for the bread, [but not as a separate obligation for that day. I.e., if they did not bring the bread offering, they do not bring this associated burnt offering. – [Mizrachi; Torath Kohanim 23: 171]

 

[along with] their meal offering and libations i.e., according to the prescription of meal offerings and libations specified for each [type of] animal in the passage that delineates [libations (see Num. 15:116), as follows: three tenths [of an ephah of flour] for each bull, two tenths for a ram and one tenth for a lamb—this is the meal offering [for sacrifices]. And the libations are as follows: Half a hin [of wine] for a bull, a third of a hin for a ram, and a quarter of a hin for a lamb.

 

19 And you shall offer up one he-goat One might think that the seven lambs (preceding verse) and the he-goat mentioned here are the same seven lambs and the he-goat enumerated in the Book of Numbers (28:19, 22). However, when you reach [the enumeration there of] the bulls and rams, [the numbers of each animal] they are not the same [as those listed here]. You must now conclude that these are separate and those are separate—these are brought in conjunction with the bread, while those as additional offerings [for the Festival]. – [Torath Kohanim 23:171]

 

20 And the kohen shall wave them...as a waving This teaches us that they require waving while still alive. Now, one might think that they all [require waving]. Scripture, therefore, says, “along with the two lambs.” – [see Men. 62a]

 

They shall be holy Since a peace offering of an individual has itself a minor degree of holiness, Scripture had to say concerning communal peace offering that they are holy of holies.

 

22 When you reap [But Scripture has already stated this, “When you...reap its harvest...” (verse 10 above).] Scripture repeats it once again, [so that one who disobeys] transgresses two negative commands. Rabbi Avdimi the son of Rabbi Joseph says: Why does Scripture place this [passage] in the very middle of [the laws regarding] the Festivals—with Passover and Atzereth (Shavuoth) on one side and Rosh Hashanah, Yom Kippur, and the Festival [of Succoth] on the other? To teach you that whoever gives לֶקֶט, gleanings, שִׁכְחָה, forgotten sheaves, and פֵּאָה, the corners, to the poor in the appropriate manner, is deemed as if he had built the Holy Temple and offered up his sacrifices within it. – [Torath Kohanim 23:175]

 

you shall leave Leave it before them and let them gather it up. And you shall not help one of them [since this will deprive the others]. – [Torath Kohanim 19: 22]

 

I am the Lord, your God Who is faithful to give reward [to those who fulfill My Torah].

 

24 a remembrance of [Israel through] the shofar blast [On this Rosh Hashanah day,] a remembrance [before God of the Jewish people is evoked through the sounds of the shofar. And in order to enhance this remembrance, our Rabbis instituted the recitation] of Scriptural verses dealing with remembrance and Scriptural verses dealing with the blowing of the shofar (R.H. 32a), through which the remembrance of the binding of Isaac is recalled for them, [whereby Isaac was willing to be sacrificed as a burnt-offering according to God’s words (see Gen. 22:119), and] in whose stead a ram was offered up [whereby the shofar alludes to that ram’s horns, by which it was caught in a tree, thus making its appearance as Isaac’s replacement (see Gen. 22:13)].-[Sifthei Chachamim, Gur Aryeh ; R.H. 16a]

 

25 And you shall offer up a fire offering The additional offerings stated in the Book of Num. (29:16).

 

27 But Heb. אַךְ. Wherever the word אַךְ, “but,” or רַק, “only,” appear in the Torah, they denote an exclusion. [Thus,] Yom Kippur atones for those who repent, “but” it does not atone for those who do not repent. – [Shev. 13a]

 

30 I will destroy - כָּרֵת (“excision” or “cutting off”) is stated [as a punishment] in many places [in Scripture] and I do not know what that means, when God says [explicitly] “I will destroy,” [coinciding withוְנִכְרְתָהin the preceding verse,] this teaches us כָּרֵת means only “destruction” [i.e., premature death, and not that the body is to be cut up or that the person is to be exiled].-[See Be’er Basadeh on this verse and on 22:3 above; Torath Kohanim 23:180]

 

31 You shall not perform any work [But has this not already been stated in verses 28 and 30 above? Yes, nevertheless this prohibition is repeated several times here, so that one who disobeys] transgresses many negative commandments, or to warn against work at night [that it is forbidden just] as [performing] work during the day [of the tenth of Tishri]. – [Yoma 81a; see Mizrachi and Divrei David]

 

35 a holy occasion [This expression mentioned in connection with Yom Kippur, means that you are to] sanctify it [the day] through [wearing] clean garments and through prayer, while [this expression mentioned in connection] with the other holy days, [means] sanctify it with food and drink, through [wearing] clean clothes and through [their own special] prayers.-[See Torath Kohanim 23:186] [Note that this Rashi belongs on verse 27. Therefore, it is obvious that it is referring to Yom Kippur, and the words, הַכִּפּוּרים בְּיוֹם are completely unnecessary. Since the copyists believed it to be on verse 35, which deals with Succoth, they found it necessary to insert those words. See Divrei David.]

 

36 It is a [day of] detention [i.e., God says to Israel,] “I have detained you [to remain] with Me.” This is analogous to a king who invited his sons to feast with him for a certain number of days, and when the time came for them to leave, he said: “My sons! Please, stay with me just one more day, [for] it is difficult for me to part with you!” [Similarly, after the seven days of Succoth, God “detains” Israel for one extra holy day.]

 

[you shall not perform] any work of labor [I.e.,] even such work that is considered labor for you, that, if not done, would cause a monetary loss [is prohibited].

 

You shall not perform One might think that even during the intermediate days of the Festival, work of labor is [also] prohibited. Scripture, therefore says here, “It [is a day of detention,” [i.e., only on this eighth day is work prohibited, and not on the preceding weekdays of the Festival, when such work, which, if postponed, would cause a monetary loss, is permitted]. – [Torath Kohanim 23:187]

 

37 burnt offering and meal offering the libations meal offering that is offered up with the burnt offering (see Num. 15:116). – [Men. 44b]

 

the requirement of each day on its day [I.e.,] according to the prescribed laws set out in the Book of Num. (chapter 29).

 

The requirement of each day on its day But if its day passes, [and the prescribed sacrifice for that day had not been offered,] this sacrifice is canceled [i.e., it can no longer be brought on a later day]. – [Torath Kohanim 23:189]

 

39 But on the fifteenth day... when you gather in the produce of the land, you shall celebrate the festival of the Lord for a seven-day period [by bringing] a peace offering as the [special] “Festival offering (חֲגִיגָה).” Now, one might think that this [Festival offering] overrides the Sabbath. Scripture, therefore, says here, “But (אַךְ) ” [denoting an exclusion (see Rashi on verse 27 above; Torath Kohanim 23:191), namely that this sacrifice may not be brought on the Sabbath], since it can be made up on any of the seven [days of the Festival].

 

When you gather in the produce of the land [This teaches us] that this seventh month must occur at the time of ingathering, [namely, in the fall]. From here, [we learn] that they were commanded to proclaim leap years [i.e., to add an extra, thirteenth month to the lunar year], for if there were no leap years, [the lunar years would eventually no longer coincide with the solar years, and] sometimes [the seventh month] would occur in midsummer or midwinter [not in the time of ingathering]. – [Torath Kohanim 23:192]

 

you shall celebrate [by bringing] the Festival peace offering (see the first Rashi on this verse),

 

for a seven-day period If one did not bring it on one [day of the Festival], he may still bring it on another. Now, one might think that we are obliged to bring it all seven days. Scripture, therefore, says, “celebrate it” (verse 41 below) [employing the singular form,] thus denoting only one day and no more. But why does Scripture say “seven”? [To give seven days] for making it up [if one did not bring it on the first day]. – [Chag.9a]

 

40 the fruit of the hadar tree [Scripture could have simply said, “hadar fruit.” Since it adds the word “tree,” next to “fruit,” it teaches us that it is] a tree whose wood has the same taste as its fruit. – [Sukkah 35a] [Note that, according to Ramban, the fruit known in Aramaic as “ethrog,” is known in Hebrew as “hadar.”

 

Hadar [Refers to a fruit] “that resides (הַדָּר) ” on its tree from one year to the next, which is the ethrog. – [Sukkah 35a]

 

date-palm fronds Heb. כַּפּֽת תְּמָרִים. [The word כַּפּֽת is written here with] a missing “vav” (ו) [thus implying the singular rather than the plural]. This teaches us that only one [date-palm frond is to be taken]. – [Sukkah 32a]

 

a branch of a braided tree [A tree] whose branches עֲנָפָיו are braided like cords עֲבוֹתוֹת and like ropes. And Scripture is referring here specifically to the הֲדַס (myrtle) tree, which is made in a braided-like form. – [Sukkah 32b]

 

42 resident Heb. הָאֶזְרָח, [lit., “the resident.” The definite article here] signifies a resident [of the people of Israel, namely, a native Jew. Therefore, the next seemingly superfluous expression, namely,]

 

among the Israelites Comes to include converts [in this commandment]. – [Sukkah 28b]

 

43 I had the children of Israel live in booths [These were] the clouds of glory [with which God enveloped the Jewish people in the desert, forming a protective shelter for them against wild beasts and enemies.] [See Num. 10:34 and Rashi on that verse.] – [Sukkah 11b]

JPS & Targum Pseudo Jonathan for: Bamidbar (Numbers) 28:16-25‎

 

Ashlamatah: Melachim Beit (II Kings) 23:1-9; 21-25

 

 

Rashi’s commentary for Melachim Beit (II Kings) 23:1-9; 21-25

 

3 on his place. the place where the king would stand in the Temple.

 

4 and the priests of the second rank. the assistants of the priesthood, who were in second rank to the high priests.

 

and the guards of the threshold. the superintendents appointed over all the necessities of the Temple, and the keys of the Temple court were in their charge.

 

in the plains of Kidron. in the plains of Kidron.

 

and he carried their ashes to Bethel. to an unclean place, where he defiled the altar that Jeroboam had made, and he burnt the priests of the high places upon it.

 

5 and who had burnt incense. and those who had burnt incense on the high places in the cities of Judah.

 

7 the houses devoted to pagan worship. [Heb. בָּתֵי הַקְדֵשִׁים,] the houses of immorality

 

where the women weave enclosures. curtains.

 

9 However,… would not go up. The priests who burnt incense on the high places to idols, may not ascend anymore to serve on the altar of the Lord.

 

they would eat unleavened cakes. meal-offerings, and likewise, all hallowed things.

 

22 such a Passover sacrifice had not been performed. So many people had not assembled at any Passover sacrifice as assembled at this one.

 

since the days of the judges. In II Chron. 35:18, it is written, “Since the days of Samuel,” because Samuel, too, led Israel to improve [their ways], and he assembled them to Mizpah (I Sam. 7:5, 6). Alternatively, such a Passover had not been performed to the Lord in Jerusalem. Since the kings of Israel and the kings of Judah reigned, all Israel did not perform a Passover sacrifice in Jerusalem, because the kingdom had been divided in two since Jeroboam, and they would go to the calf in Bethel and in Dan until now that the ten tribes were exiled, and Jeremiah brought them back, and Josiah reigned over them, and they all came to Jerusalem.

 

24 the teraphim. images that speak through sorcery, and the one who makes them must determine one hour in the year and one year that is fit for this.

 

Nazarean Codicil:  Revelation 2:1-7

Hakham Dr. Eliyahu ben Abraham’s & Hakham Dr. Yosef ben Haggai’s Rendition

 

¹And to the angel of the congregation in Ephesus, write, ‘So says he who holds the seven stars in his hand, he who walks among the Menorot (seven branched candlesticks) of gold.

² I know your works and your labor and your endurance and that you are not able to bear evil [ones]. And you have tested those who say about themselves that they are to be Sh’liachim (apostles) and are not and you have found them [to be] liars.

3 And you have endurance and you bear a burden because of my name (or, authority) and you have not become weary.

4 But I have [something] against you, because you have left your first love.^[2]

5 Remember from where you came and do the former works, but if not, I will come to you and I will remove your Menora (candelabra – i.e. the seven ministers of the congregation), unless you repent.

6 But this you have, that you hate the works of the Nicolaitans (i.e. Oppressors of the Laity), that I also hate.’

7 He who has ears should hear what the Spirit says to the congregations. And to him who overcomes, I will allow [him] to eat of the tree of life which is in the midst of PaRDeS (paradise) of Ha-Shem.”

 

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!”

 

“Shabbat” - “Third Day of Pesach -Chol HaMoed”

Friday Evening April 3, 2026

 

Evening: Counting of the Omer Day 2

 

Today is two days of the Omer.

Then read the following:

 

 

Ephesians 1:2 Chessed^[3] to you and shalom from God^[4] the Father and the master Yeshua HaMashiach.

Saturday Morning April 4, 2026

Shabbat Morning Service

 

Shabbat of the Intermediate days of Pesach

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

 

 

Contents of the Torah Seder

 

·        Moses’ Prayer – Exodus 33:12-17

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

·        The Second Tables – Exodus 34:1-4

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

·        Moses’ Prayer – Exodus 34:8-9

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

 

JPS & Targum Pseudo Jonathan for: Shemot (Exodus) 33:12 – 34:26

 

 

Rashi’s Commentary for: ‎ Shemot (Exodus) ‎33:12 - 34:26‎

 

12 Look, You say to me Heb. רְאֵה, lit., see. רְאֵה  means: Direct Your eyes and Your heart on Your words. [I.e., think about what You are saying!] You say to me [“Lead”] but You have not informed me [who will come with us]. You said to me, “Behold, I am sending an angel” (Exod. 23:20), [yet] this is not considered informing because I do not want it [to occur this way]. [Reggio edition: I do not want him.] - [See Exod. Rabbah 45:4]

 

And You said: ‘I have known you by name’ [which means that God is saying:] I have recognized you from other people with a name of importance. For [God] said to me [Moses]: “Behold, I am coming to you in the thickness of the cloud… and they will also believe in you forever” (Exod. 19:9).

 

13 And now If it is true that I have found favor in Your eyes, pray let me know Your ways, [i.e.,] what reward You give to those who find favor in Your eyes.

 

so that I may know You, so that I may find favor in Your eyes And with this I will know the standard of Your recompense, [i.e.,] what constitutes finding favor, since I have found favor in Your eyes. The explanation of “so that I may find favor” means: in order that I may recognize how great the reward of finding favor [with You] is.

 

and consider that this nation is Your people That You should not say, “and I will make you into a great nation” and [then] forsake these [people]. See [i.e., remember] that they are Your people from long ago, and if You reject them, I would not rely on [only] those descendants who come from my loins to survive; make known to me [now] the payment of my reward through this people. Although our Rabbis expounded on this in tractate Berachoth (7a), I have come to reconcile the verses according to their context and their sequence.

 

14 So He said, “My Presence will go...” Heb. פָּנַי יֵלֵכוּ, lit., My countenance will go. [This is to be understood] as the Targum [Onkelos] renders: [שְׁכִנְתִּי תְהַךְ], I will no longer send an angel; I Myself will go, similar to [the verse:] “and you personally go (וּפָנֶיךָ הֽלְכִים) to battle” (II Sam. 17:11).

 

15 And he said to Him This is what I want, because [I] do not [want you to] take us up from here [if it is] through an angel.

 

16 For how then will it be known [I.e., how] will the finding of favor be known? Is it not in that You will go with us? One other thing I ask of You [I ask] that Your Shekhinah shall no longer rest upon heathen nations. - [from Ber. 7a]

 

Then I and Your people will be distinguished Heb. וְנִפְלִינוּ. In this respect, we will be separated from every [other] nation, like “And the Lord will make a separation  (וְהִפְלָה)…between the livestock of Egypt” (Exod. 9:4).

 

17 Even this thing [namely] that My Shekhinah should no longer rest upon heathens, I will do. Balaam’s [i.e., the gentile prophet] words did not come about through the resting of the Shechinah [on him], but [his prophecy would occur when] he would “fall and his eyes would be unveiled” (Num. 24:4); such as “Now a word was conveyed secretly to me” (Job 4:12). They [these heathen prophets] would hear [the prophecy] through a messenger.

 

18 And he said: “Show me, now, Your glory!” Moses perceived that it was a time of [God’s] good will, and his words were accepted, so he continued to ask that He show him the appearance of His glory.

 

19 He said: “I will let… pass before you” The time has come that you shall see some of My glory that I will permit you to see, because I want and I need to teach you the order of prayer. Because when you had to beg mercy for Israel, you begged Me to remember the merit of the Patriarchs. You think that if the merit of the Patriarchs is depleted, there is no longer any hope. I will [therefore] let all the attribute of My goodness pass before you while you are hidden in a cave.

 

I will proclaim the name of the Lord before you to teach you the procedure for begging for compassion [i.e., praying] even if the merit of the Patriarchs is depleted. According to this procedure, [during] which you [will] see Me enwrapped [see commentary on Exod. 34:6] and proclaiming the Thirteen Attributes, teach the Israelites to do likewise. Through their mentioning before Me [the words] “Compassionate and gracious,” they will be answered, for My compassion never ends. - [from Rosh Hashanah 17b]

 

and I will favor when I wish to favor [At] those times that I will want to [show] favor.

 

and I will have compassion At the time I will want to have compassion. Until this point, He promised him [Moses] only that “at times I will answer, and at times I will not answer.” At the time of the deed [when God revealed to Moses the Thirteen Attributes], however, He said to him, “Behold! I will form a covenant” (Exod. 34:10). He promised him that they [the Israelites] would never return empty [i.e., without an answer to their prayers]. -[from Rosh Hashanah 17b]

 

20 And He said, “You will not be able…” Even when I let all My goodness pass before you, I [still] do not grant you permission to see My face.

 

21 Behold, there is a place with Me on the mountain, where I always speak to you. I have a place prepared for your benefit, where I will hide you so that you will not be hurt, and from there you shall see what you shall see. This is its simple meaning, but its midrashic meaning is that [God] is speaking of the place where the Shechinah is, and He says: “The place is with Me,” but He does not say: “I am in the place,” for the Holy One, blessed is He, is the place of the world [i.e., the world is within Him], but the world is not His place [i.e., the world does not encompass him] (Gen. Rabbah 68:9).

 

22 when My glory passes by When I pass by before you.

 

into the cleft of the rock Heb. בְּנִקְרַת הַצוּר, like [the following verses:] Even if you pick out תִּנַקֵּר those people’s eyes” (Num. 16:14); “May the ravens of the valley pick it out (יִקְּרוּה) ” (Prov. 30:17); [and] “I dug (קַרְתִּי) and drank water” (Isa. 37:25). [All] these [examples] have one root (קר). נִקְרַת הַצוּר means the digging out of the rock [i.e., the cleft].

 

and I will cover you with My hand From here [we understand] that power was given to destructive forces to destroy [Moses] (Num. Rabbah 14:19). Its Aramaic translation is וְאָגֵין בְּמֵימְרִי, and I will protect with My word. This is a euphemism out of honor of the Most High, for He does not need to cover over him [Moses] with an actual hand.

 

23 Then I will remove My hand [Onkelos renders:] Then I will remove the guidance [i.e., My guidance] of My glory, when the guidance of My glory passes by from opposite your face, to go further from there [this means that even Moses would not be permitted to grasp the essence of God, only His attributes and His deeds (Nethinah LaGer)].

 

and you will see My back [Then] He showed him the knot of the tefillin. - [from Ber. 7a]

 

Chapter 34

 

1 Hew for yourself Heb. פְּסָל לְךָ. He [God] showed him [Moses] a sapphire mine from within his tent, and He said to him, “The [sapphire] chips shall be yours,” and from there Moses became very wealthy. -[from Tanchuma 29, Lev. Rabbah 32:2]

 

Hew for yourself You broke the first ones. You hew others for yourself. This can be compared to a king who went abroad and left his betrothed with the maidservants. Because of the immoral behavior of the maidservants, she acquired a bad reputation. Her bridesman [the person appointed to defend the bride should any problems arise] arose and tore up her marriage contract. He said, “If the king decides to kill her, I will say to him, ‘She is not yet your wife.’” The king investigated and discovered that only the maidservants were guilty of immoral behavior. He [therefore] became appeased to her. So her bridesman said to him, “Write her another marriage contract because the first one was torn up.” The king replied to him, “You tore it up. You buy yourself another [sheet of] paper, and I will write to her with my [personal] hand [writing].” Likewise, the king represents the Holy One, blessed is He. The maidservants represent the mixed multitude. The bridesman is Moses, and the betrothed of the Holy One, blessed is He, is Israel. That is why it says: “Hew for yourself.” - [from Tanchuma 30]

 

2 prepared Heb. נָכוֹן, ready.

 

3 No one shall ascend with you Since the first ones [i.e., tablets] were accompanied by loud noises, sounds, and with a multitude, the evil eye affected them. [Our conclusion is that] there is nothing better than modesty. - [from Tanchuma 30]

 

5 and He called out in the name of the Lord We render: וּקְרָא בִשְׁמָא דַיְיָ, and he called out in the name of the Lord. [from Onkelos] 6 י-ה-ו-ה תי-ה-ו-ה This is the attribute of Divine compassion, both before a person sins and after he sins and repents. - [from R.H. 11b]

 

God Heb. אֵל. This too is an attribute of compassion [for God], and so he [the Psalmist] says: “My God, my God, why have You forsaken me?” (Ps. 22:2). One cannot say to the Divine attribute of justice, “Why have You forsaken me?” I found this in the Mechilta (Exod. 15:2).

 

slow to anger He puts off His anger and does not hasten to exact retribution, [hoping that] perhaps he [the sinner] will repent.

 

and abundant in loving-kindness for those who need loving-kindness because they lack sufficient merits. - [from R.H. 17a]

 

and truth to pay a good reward to those who do His will.

 

7 preserving loving-kindness that a person does before Him.

 

for thousands For two thousand generations.

 

[iniquity and rebellion] Iniquities (עֲוֽנוֹת) are intentional sins. פְּשָׁעִים  are sins committed out of rebellion, which a person commits [in order] to anger [God]. - [from Yoma 36b]

 

yet He does not completely clear [of sin] Heb. וְנַקֵּה א יְנַקֶּה. According to its simple interpretation, it means that He does not completely overlook the iniquity but exacts retribution for it little by little. Our Rabbis, however, interpreted [this expression to mean]: He clears those who repent, but does not clear those who do not repent (from Yoma 86a, targumim).

 

He visits the iniquity of parents on the children when they hold onto the deeds of their parents in their hands [i.e., emulate their ways], for He already explained this in another verse, [that it means only] “of those who hate Me” (Exod. 20:5). -[from Ber. 7a]

 

and fourth generations Heb. וְעַל רִבֵּעִים, the fourth generation. Thus, the [i.e., God’s] attribute of goodness exceeds the attribute of retribution by a ratio of one to five hundred. Concerning the attribute of goodness, He says: “preserving loving-kindness for thousands.” - [from Tosefta, Sotah 4:1]

 

8 And Moses hastened When Moses saw the Shekhinah passing [in front of him] and he heard the voice calling, he immediately prostrated himself.

 

9 let the Lord go now in our midst As You promised us, since You forgive iniquity. [Which means:] and if they are a stiff-necked people, and they rebelled against You, and You have said concerning this, “Lest I destroy you on the way” (Exod. 33:3), You [still] will forgive our iniquity, etc. There are [other instances where] כִּי [is used] instead ofאִם  if.

 

and thus secure us as Your possession And You shall give us to Yourself as a special possession. (Other editions read: and You shall give us a special possession.) That is the [same] request of: “Then I and Your people will be distinguished” (Exod. 33:16), [meaning] that the Shekhinah should not rest upon the pagan nations.

 

10 [I will] form a covenant Concerning this.

 

in the presence of all your people, I will make distinctions Heb. אֶעֱשִֶׂה נִפְלָאֽת, an expression related to  וְנִפְלִינוּ, “and [we] shall be distinguished” (Exod. 33:16), [meaning] that you shall be separated from all the pagan nations, that My Shekhinah shall not rest upon them [these other nations].

 

11 the Amorites… Six nations are [enumerated] here [not the proverbial seven], because the Girgashites [i.e., the seventh nation] got up and emigrated because of them [the Israelites]. - [from Lev. Rabbah 17:6, Yerushalmi Shevi’ith 6:1.]

 

13 their sacred trees This is a tree they worship.

 

14 Whose Name is “Jealous One” He is zealous to mete out retribution, and He is not indulgent. That is [the meaning of] every expression of jealousy (קִנְאָה) [when used in connection with God]. [It] means that He is steadfast in His superiority [over other deities] and exacts retribution upon those who forsake Him.

 

15 and you eat of their slaughtering You [may] think that there is no punishment for eating it, but [when you eat it] I consider it for you as if you endorsed its worship, for through this [eating of the sacrifice] you will come to take from their daughters for your sons.

 

18 the month of spring The month of early ripening, when the grain first ripens.

 

19 All that opens the womb is Mine Among humans.

 

and all your livestock [that] bears a male… Heb. תִּזָּכָר. And all your livestock that bears a [firstborn] male by the emergence of an ox or lamb [from the womb], meaning that a male will open its womb [i.e., its firstborn is a male].

 

emergence Heb. פֶּטֶר, a word that means opening. Similarly, “The beginning of strife is like letting out (פּוֹטֵר) water” (Prov. 17:14). The “tav” of תִּזָּכָר is an expression of the feminine, referring to the [animal] that gives birth.

 

20 And a firstborn donkey But not [the firstborn of] other unclean animals. - [from Bech. 5b]

 

you shall redeem with a lamb [The owner] gives a lamb to the kohen, and it [becomes] the ordinary [unconsecrated] property of the kohen, and the firstborn donkey may be put to work by its owner. - [from Bech. 9b]

 

you shall decapitate it He decapitates it with a cleaver. [The rationale is:] He caused the kohen to lose his money [by neglecting to give him the redemption lamb]. Therefore, he must lose his own money [by decapitating his donkey]. - [from Bech. 10b, Mechilta on Exod. 13:13]

 

every firstborn of your sons you shall redeem His redemption is established as five selas, as it is said: “And his redemption you shall perform from the age of one month [by the evaluation of five shekels, etc.]” (Num. 18:16).

 

and they shall not appear before Me empty-handed According to the simple meaning of the verse, this is a separate matter [from the rest of this verse] and is unrelated to the firstborn, because there is no obligation to appear [in the Temple] in the commandment dealing with the firstborn. Instead this is another warning, [meaning] and when you ascend [to the Temple] on the festivals, you shall not appear before Me empty-handed, [but] it is incumbent upon you to bring burnt offerings (Chag. 7a) whenever appearing before God. According to the way it is interpreted by a Baraitha, this is a superfluous verse [for this was already stated in Exod. 23:15], and it is free [i.e., has no additional reason for being here other than] to be used for a גְּזֵרָה שָׁוָה, [i.e.,] an instance of similar wording, to teach [us] about the provisions given a Hebrew slave [when he is freed]—that it is five selas from each kind [i.e., of sheep, grain, and wine], as much as the redemption of a firstborn. [This is elaborated upon] in tractate Kiddushin (17a).

 

21 in plowing and in harvest you shall rest [If this refers to the Sabbath,] why are plowing and harvest mentioned [in particular, and not other kinds of work]? Some of our Rabbis say that this [verse prohibits] plowing before the seventh year [i.e., the sixth year] which enters the seventh year [i.e., plowing that benefits crops that grow in the seventh year], and the harvest of the seventh year that grows after the seventh year [i.e., crops that have at least one third of their growth during the seventh year must be treated with the sanctity of the seventh year]. This is to teach you that we must add from the unholy [the year preceding the seventh year] to the holy [the seventh year]. Accordingly, this is its meaning: “Six days you may work, and on the seventh day you shall rest”—and [concerning] the work of the six days, which I have permitted you, there is a year in which plowing and harvest are prohibited. The plowing and harvest of the seventh year need not be stated, because it already says: “Your field you shall not sow…” (Lev. 25:4). [Consequently, we deduce that this verse means the plowing before the seventh year and the harvest after the seventh year.] Others [of the Rabbis] say that [the verse] speaks only about the [weekly] Sabbath, and the plowing and harvest mentioned in its context are to inform you that just as [the prohibited] plowing is optional [plowing], so is harvest [referred to here] optional [harvesting]. The harvest of the omer [however] is excluded [from this prohibition] because it is mandatory, and [consequently] it supersedes the Sabbath. - [from R.H. 9a]

 

22 the first of the wheat harvest [This is the festival] on which you bring the two breads made from the wheat [as in Lev. 23:17].

 

the first For it is the first meal offering brought to Temple from the new wheat crop, because the meal offering of the omer on Passover is brought from the barley. - [from Men. 84a]

 

and the festival of the ingathering Heb. וְחַג הָאָָסִיף, [which occurs] at the time you gather your grain from the field into the house. This gathering (אֲסִיפָה) is a term denoting bringing into the house, like “you shall take it (וַאֲסַפְתּוֹ) into your house” (Deut. 22:2).

 

at the turn of the year which is at the return of the year, at the beginning of the coming year. [I.e., it is in the month of Tishri, which is the first month of the year, counting from Creation.]

 

at the turn of Heb. תְּקוּפַת, a term denoting going around and encompassing (הַקָּפָה) [i.e., going in a circle].

 

23 all your male[s] Heb. כָּל זְכוּרְךָ, all the males among you. [This is repeated elsewhere as are] many commandments in the Torah, [which] are stated and repeated, many of them three or four times, in order to cause liability and mete out punishment according to the number of the negative commandments they contain and the number of positive commandments they contain.

 

24 I drive out Heb. אוֹרִישׁ as the Targum renders: אֲתָרֵךְ, I will drive out, and so is “begin to drive out (רָשׁ) ” (Deut. 2: 31), and so is “and he drove out (וַיוֹרֶשׁ) the Amorites” (Num. 21:32), an expression of driving out.

 

and I widen your border And [this way] you will be far from the Temple, and [so] you cannot constantly appear before Me. Therefore, I am setting these three pilgrimage festivals for you.

 

25 You shall not slaughter… You shall not slaughter the Passover sacrifice as long as leaven still exists. This is a [specific] warning to the slaughterer, to the one who sprinkles the blood, or to one of the members of the group [bringing this sacrifice]. - [from Pes. 63b]

 

shall not remain overnight until the morning As the Targum [Onkelos] paraphrases: [it shall not remain overnight until the morning away from the altar]. Remaining overnight on top of the altar has no effect [i.e., does not disqualify the sacrifice] (Mechilta, Exodus 23:18), and [the prohibition of] staying overnight is only completed at the break of dawn (Zev. 87a).

 

and the offering of the Passover feast [This refers to] its sacrificial parts. From here you learn [to apply this rule to all instances of] burning the fats or the limbs [of sacrifices, namely that it may not be performed after the break of dawn if the sacrificial parts stayed off the altar all night until the break of dawn].

 

26 The choicest of the first of your soil [This refers to the fruits] of the seven species delineated as the praise of your land, “A land of wheat and barley, vines, [figs, and pomegranates, a land of oil- producing olives,] and honey” (Deut. 8:8). That is the honey of dates. - [from Bikkurim 3:1]

 

You shall not cook a kid This is the warning against [cooking] meat and milk [together]. This commandment is written in the Torah three times (Exod. 23:19, Deut. 14:21), one for eating, one for deriving benefit, and one for the prohibition of cooking. - [from Chul. 115b] a kid Heb. גְּדִי. Any young offspring is meant, even a calf or a lamb. Since [the Torah] had to specify in many places גְּדִי עִזִּים [when a young goat is meant], you learn that [mention of] גְּדִי  unqualified means all sucklings. - [from Chul. 113b]

 

in its mother’s milk This excludes fowl, which has no milk, which is not prohibited by the Torah but by the decree of the Scribes [the Sages]. - [from Chul. 113a]  

Ketubim: Tehillim (Psalms) ‎114

 

 

 

Rashi’s Commentary for: Tehillim (Psalms) ‎114

 

Chapter 114

 

1 a people of a strange tongue With another language, which is not the Holy Tongue. A similar expression is (Isa. 33: 19): “A people of a strange tongue you shall not see, a people of speech too obscure, etc.” The “nun” and the “lammed” are interchangeable, like נִשְׁכָּה , chamber, which is [equivalent to] לִשְׁכָּה, in the Book of Ezra (Neh. 13:7).

 

2 Judah became His holy nation He took Judah as the lot of His portion and His sanctity, and even they sanctified His name when they descended into the sea, as the matter that is stated (above 68:28): “the princes of Judah pelt them with stones.” Similarly, this verse is explained in the Aggadah (Mid. Ps. 114:8): Judah became His holy people, for Nahshon sprang into the sea and said, “I shall descend first,” and that is what [the Psalmist] says: Judah became His holy people.

 

3 the Jordan turned backward because all the water of Creation split.

 

7 Who created the earth Heb. חולי , Who created the earth. The “yud” is superfluous as מגביהי , משפילי and ההוֹפכי

 

8 into a fountain of water Heb. למעינו . The “vav” is superfluous, as the “vav” in (above 104: 11, 20) “the beasts (חיתו) of the forest.”

 

Ashlamatah: Yehezchel (Ezekiel) 37:1-14

 

 

Rashi’s Commentary on Yehezchel (Ezekiel) 37:1-14

 

1 The hand of the Lord came upon me and carried me out in the spirit of the Lord, etc. Every “the hand of the Lord” in a prophecy is an expression of compulsion, meaning that the spirit would compel him to go as a madman to a place that the spirit desired.

 

and that was full of bones Our Rabbis said (Sanh. 92b) that they were of the tribe of Ephraim, who left Egypt before the end [of the exile], and the people of Gath who were born in the land slew them, as is stated in (I) Chronicles (7:20ff.)

 

2 And He made me pass by them round about the valley. But He did not bring him into its midst because he was a priest.

 

3 can...become alive Do you think that they can come to life?

 

6 And I will lay sinews upon you, etc. But in the Book of Job it says (10:11): “You clothe me with skin and flesh” first, and afterwards, “and You cover me with bones and sinews.” But to what were these similar? To a man who undresses and then dresses [himself] again, in which case, what he took off last he puts on first, whereas at the beginning of the creation of the fetus, skin and flesh come first and afterwards bones and sinews.

 

and cover you [Heb. וְקָרַמְתִי,] from the word for skin (קְרוּם)  ecro(s)ter in Old French, and I shall encrust (with skin).

 

7 and there arose a noise and behold the commotion of the bones, which were knocking one against the other.

 

bone to its bone The bones of each one, wherever they were scattered, were jumping and coming together, each one beside the place of its connection.

 

9 from four sides Wherever their souls went to roam, to the four sides of the world, from there they will gather and come.

 

and breathe [Heb. וּפְחִי,] like (Isa. 54:16): “who blows (נֽפֵחַ)  on a charcoal fire.”

 

11 these bones are all the house of Israel They are an intimation and an example of the entire house of Israel in their exile, for they say, “Our bones have become dried up from the troubles; our hope is lost, and what further hope can we have for salvation? Another explanation: All of these were of Israel, and because you revived them now, they say, “Our hope is lost, and we shall not come to life once again when the dead are resurrected.”

 

12 Therefore, prophesy that I am destined to resurrect you a second time.

 

Nazarean Codicil: Revelation 2:1-7

Rabbi Dr. Eliyahu ben Abraham & Hakham Dr. Yosef ben Haggai’s Rendition

 

¹And to the angel of the congregation in Ephesus, write, 'So says he who holds the seven stars in his hand, he who walks among the Menorot (seven branched candlesticks) of gold.

² I know your works and your labor and your endurance and that you are not able to bear evil [ones]. And you have tested those who say about themselves that they are to be Sh’liachim (apostles) and are not and you have found them [to be] liars.

3 And you have endurance, and you bear a burden because of my name (or, authority) and you have not become weary.

4 But I have [something] against you, because you have left your first love.^[5]

5 Remember from where you came and do the former works, but if not, I will come to you and I will remove your Menora (candelabra – i.e., the seven ministers of the congregation), unless you repent.

6 But this you have, that you hate the works of the Nicolaitans (i.e., Oppressors of the Laity), that I also hate.'

7 He who has ears should hear what the Spirit says to the congregations. And to him who overcomes, I will allow [him] to eat of the tree of life which is in the midst of PaRDeS (paradise) of Ha-Shem."

 

 

“Fourth Day of Pesach – Chol HaMoed”

(Saturday Evening April 4, 2026)

(Third Day of the Counting of the Omer)

 

Evening: Counting of the Omer Day 3

 

Today is three days of the Omer.

Then read the following:

 

 

Ephesians 1:3-6Let the God and Father of our master Yeshua HaMashiach be Blessed^[6], having blessed^[7] us in Messiah with every spiritual^[8] blessing^[9] in the heavens,^[10] even as He (God) has elected^[11] (separated)^[12] us^[13] (the Jewish people) to be in union with him^[14] Messiah before the foundation of the world^[15] to be Tsadiqim (Greek: agios) and blameless in His God's presence in love. He God appointed us as His chief/principle^[16] adoption^[17] as His own (children) through Yeshua HaMashiach according to His desire and good will to the praise of the honour of His Chessed (loving-kindness), in which He has made us accepted as the one beloved.

 

 

Sunday Morning April 5, 2026

Morning Service

 

Torah Reading: Shemot (Exodus) 22:24 – 23:19‎

‎

Reader 1:  Shemot (Exodus) 22:24-26‎

Reader 2:  Shemot (Exodus) 22:27 – 23:5‎

Reader 3:  Shemot (Exodus) 23:6-19‎

Maftir: Bamidbar (Numbers) 28:18-25‎

Tehillim (Psalms) 105

Ashlamatah: Shir HaShirim (Song of Songs) 1:1 – 8:14 (Try reading a chapter, or so, each day)

Nazarean Codicil: Revelation 2:1-7

 

Fifth Day of Pesach – Chol HaMoed

(Sunday Evening April 5, 2026)

(Fourth Day of the Counting of the Omer)

 

Evening: Counting of the Omer Day 4

 

Today is four days of the Omer.

Then read the following:

 

 

Ephesians 1:7-10 In him (Messiah) we have redemption^[18] because of his life^[19], the forgiveness of sins (by understanding of the Mesorah), according to the riches of his chessed (loving-kindness towards his fellow Jews), by which he caused to us (the Jewish people) to be more prominent in all Hokhmah (wisdom) and Binah (understanding and Da’at – knowledge);^[20] having revealed to us the So’od (mystery) of his mission, according to his ordained purpose which God Himself determined beforehand,^[21] for he (Messiah) was filled with the presence, power, agency^[22] of God for the administration of Divine appointments^[23], to unify all things into Messiah, both the things in the Heavens, and the things on earth.

 

 

Monday Morning April 6, 2026

Morning Service

 

Torah Reading: Shemot (Exodus) 34:1-26‎

 

Reader 1:  Shemot (Exodus) 34:1-10

Reader 2:  Shemot (Exodus) 34:11-17‎

Reader 3:  Shemot (Exodus) 34:18-26

Maftir: Bamidbar (Numbers) 28:18-25‎

Tehillim (Psalms) 135

 

“Sixth Day of Pesach – Chol HaMoed”

(Monday Evening April 6, 2026)

 

Evening: Counting of the Omer Day 5

 

Today is five days of the Omer.

Then read the following:

 

 

Ephesians 1:11-14 God chose us (the Jewish people) to be his own people in union with Messiah,^[24] for His own purpose, based on what He had decided before the beginning,^[25] therefore let us^[26] who were the first to hope^[27] for Messiah praise God’s glory.^[28] Being in union with him (Messiah) in hearing the Torah of Truth,^[29] the Redemption of the Mesorah that you Gentiles must trust in, cling to and rely on, which brings the promised seal of the Nefesh Yehudi^[30] that is the promised pledge^[31] of our (Jewish) portion in anticipation of its full redemption. Let us praise His (God’s) glory.

 

 

“Sixth Day of Pesach – Chol HaMoed”

(Tuesday Morning April 7, 2026)

 

Torah Reading:  Bamidbar (Numbers) 9:1-14

Reader 1:  Bamidbar (Numbers) 9:1-5

Reader 2:  Bamidbar (Numbers) 9:6-8

Reader 3:  Bamidbar (Numbers) 9:9-14

Maftir: Bamidbar (Numbers) 28:18-25

Tehillim (Psalms) 66

Ashlamatah: Shir HaShirim (Song of Songs) 1:1 – 8:14 (Try reading a chapter, or so, a day.)

Nazarean Codicil: Revelation 2:1-7