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

 

 

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

 

Roll of Honor:

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

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

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

His Honor Paqid Adon David ben Abraham

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

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

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

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

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

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

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

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

His Excellency Adon Brad Gaskill and beloved wife Cynthia Gaskill

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

 

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

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

 

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

 

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

 

We pray for her Excellency Giberet Miriam bat Sarah, Mi Sheberach… He Who blessed our holy and pure Matriarchs, Sarah, Rivkah, Rachel and Leah, may he bless and heal Giberet Miriam bat Sarah and may He send her a complete recovery to her 248 organs and her 365 sinews. Please heal her, please heal her, please heal her and strengthen her and return her to her original strength. May He send her a complete recovery of her body and her soul from the heavens among the other sick of Yisrael, and we will say Amen ve amen!

 

Shabbat: “Ish, Khi Yaf’li”- “When a man makes a difficult”

 

 

 

Contents of the Torah Seder

 

·        Vowing and Valuation of a Person – Leviticus 27:1-8

·        Redemption of an Animal – Leviticus 27:9-13

·        Redemption of a House – Leviticus 27:14-15

·        Redemption of Land – Leviticus 27:16-25

·        Redemption of a Firstling – Leviticus 27:26-27

·        Law of the Ban – Leviticus 27:28-29

·        Redemption of the Tithe – Leviticus 27:30-33

·        Concluding Subscription – Leviticus 27:34

 

 

 

 

Welcome to the World of Pshat Exegesis

 

In order to understand the finished work of the Pshat mode of interpretation of the Torah, one needs to take into account that the Pshat 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: Vayikra (Leviticus) 27:1-34

 

 

Chazaq Chazaq V’nitchazeq—be strong, be strong,

and let us strengthen ourselves!

 

 

Rashi’s Commentary for: ‎ Vayikra (Leviticus) 27:1-34

 

 Ketubim:  Tehillim (Psalms) 89:39-53

 

 

Rashi’s Commentary for: Tehillim (Psalms) 89:39-53

 

39 But You abandoned You dealt strictly with his children in counting their iniquity until You abandoned them and You rejected them in the days of Zedekiah.

 

40 You abrogated You nullified.

 

41 all his fences which he built in Jerusalem.

 

his fortifications The Temple Mount and the stronghold of Zion.

 

44 You even turned back the sharp edge of his sword You turned back and reversed the sharp edge of his sword, as (Josh. 5:2): “sharp (צרים) knives,” and likewise (Isa. 54:17): “Any weapon whetted (יוצר) against you.”

 

and You did not raise him up in battle And You did not hold him upright so that he should not fall.

 

45 You have brought an end to his shining Heb. מטהרו, his shining, as צהרים, noon, is translated טהרא, and like (Exod. 24:10): “and like the appearance of the heaven for splendor (לטהר).”

 

You have cast down to the earth Heb. מגרת. You have humbled and destroyed. Every expression of bending down is, in Targum Jonathan, מגר.

 

48 I am mindful what my old age is Heb. חלד. What old age do I have? Are not my days few? It should suffice You to punish me with my premature death.

 

for what futility Heb. שוא. For nothing and for vanity have You created all the sons of man?

 

51 which I bear in my bosom, of all great nations In exile I bear their burden and their load.

 

52 the ends of Your anointed Heb. עקבות, the ends of the King Messiah. This is the language of the Mishnah (Sotah 49b): At the ends of the Messiah, audacity will increase; i.e., at the end of the exile, prior to the advent of the Messiah.

 

53 Blessed is the Lord forever For all that He did for us.

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎89:39-53

By: Hakham Dr. Hillel ben David

 

I would like to repeat the opening from last week as we conclude this chapter of Psalms.

 

The superscription for this psalm indicates that it was written by Eitan the Ezrachite.^[1] Rashi says that Eitan was one of five brothers who were famous musicians in the Temple, as stated in:

 

1 Chronicles 2:6, And the sons of Zerach: Zimri and Eitan and Heiman and Kalkol and Dara.

 

Thus, Ezrachite means ‘of the family of Zerach’. Radak adds that Eitan the Ezrachite was one of the wisest men who ever lived; his wisdom was surpassed only by that of Solomon.^[2]

 

The Targum, based on the Talmud,^[3] identifies Eitan as the Patriarch Abraham, for he was eitan [lit. strong] in his faith.^[4] Since Abraham traveled from Chaldea in the mitzrach, east, in order to spread belief in HaShem, he was called the Ezrachite [lit. the easterner].

 

This composition unfolds the lengthy tale of bitter exile,^[5] not so much for the nation as a whole, but for its outstanding heroes. The very first Hebrew, Abraham, was a fugitive from those who sought to obliterate HaShem’s Name. Powerful kings and hostile nations rose up to defy HaShem and to torment Abraham, HaShem’s representative on earth. ^[6]

 

Later, a king arose to lead the holy nation dedicated to HaShem. David, the model king, was also persecuted by those who wished to obliterate HaShem’s Name.

 

This psalm records the pact that HaShem struck with David. The Almighty promised that if David and his offspring would remain true to Him, He would be true to them. But if the seed of David would betray the covenant, exile and suffering would be their lot.

 

I would like to take a more detailed look at the seed of David and the Mashiach because of an enigmatic verse in our psalm:

 

Tehillim (Psalms) 89:50-52 Where are Thy former mercies, O Lord, which Thou didst swear unto David in Thy faithfulness? 51 Remember, Lord, the taunt of Thy servants; how I do bear in my bosom [the taunt of] so many peoples; 52 Wherewith Thine enemies have taunted, HaShem, wherewith they have taunted the footsteps of Thine anointed.

 

Let’s see what the Tanach has to say about the ‘former mercies’:

 

Shmuel bet (2 Samuel) 7:8-14 Now therefore so shalt thou say unto my servant David, Thus saith HaShem of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel: 9  And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth. 10 Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own and move no more; neither shall the children of wickedness afflict them anymore, as beforetime, 11 And as since the time that I commanded judges to be over my people Israel and have caused thee to rest from all thine enemies. Also, HaShem telleth thee that he will make thee a house. 12 And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 13 He shall build a house for my name, and I will stablish the throne of his kingdom forever. 14 I will be his father, and he shall be my son.^[7] If he commits iniquity, I will chasten him with the rod of men, and with the stripes of the children of men.

 

Thus, David was clearly shown much mercy and did much to sanctify The Name of HaShem. The above pasuk goes on to allude to David’s ultimate descendant, Mashiach ben David.^[8] Chazal speak of two Meshichim, Messiahs: Mashiach ben Yosef^[9] and Mashiach ben David. Each of these great men were the heads of their respective tribes and had different roles. These roles reverberated down through time, in the Tanach, through various personalities and institutions. In this study I would like to take a deeper look at these two Meshichim and the hints to them in the Tanach.

 

First of all, it must be known that in each generation, there is a person who has the potential to be Mashiach Ben Yosef and Mashiach ben David. This creates free choice for every generation to bring Mashiach, and when the Almighty decides to, He actualizes this potential and unleashes the role of Mashiach (on one or both of them) in a particular generation.

 

Discussions about messianic matters, be it Mashiach ben Yosef, or Mashiach ben David are not matters of Jewish Law (Halakha) and do not fall into the category of belief in the coming of Mashiach which is one of the Thirteen Principles of the Jewish Faith as outlined by Rambam (Maimonides). Messianic discussions are never really clearly set out and explained. There is much confusion about how messianic events will actually unfold in detail.

 

We recognize the modern day Bne Yehuda and Bne Yosef and identify them by their characters and behaviors as opposed to their names and bloodlines. We identify them based on the traits of their respective ancestors because Mashiach (ben Yosef and ben David), according to the Torah, comes from the tribe of Yehuda. There are indications that these two are the same person.

 

Chazal fixed the order of the blessings in the Amidah prayer (from the ninth blessing onwards), according to the order that the redemption will happen in, they begin with a national revival (the flowering of the land of Israel and the ingathering of exiles), and only after this focus on the spiritual elements (the transition to a Jewish judicial system, (in the blessing ‘return our judges’ - the Sanhedrin, whose job is to punish the wicked and to give a good reward to the righteous), the building of the temple and Mashiach ben David).^[10]

 

Jewish tradition speaks of two redeemers, each one called Mashiach. Both are involved in ushering in the Messianic era. They are Mashiach ben David and Mashiach ben Yosef.

 

Mashiach Ben Yosef is the one who starts the redemption. He is the central figure in the process preceding the final and complete redemption in which a king from David’s house is eventually anointed – and this is “Mashiach Ben David”. Mashiach Ben Yosef fights the wars of HaShem against the Gentile enemies of Israel, and since it is he who STARTS the redemption, he is also called “Mashiach HaAtchalta”, the Mashiach who begins the redemption. He is responsible for the physical, material redemption which precedes the spiritual one. The physical redemption is the ingathering of the exiles, the conquering of the Land of Israel and wars against the Gentiles (and for this reason he is also coined by many midrashim as the “Mashuach Milchamah”, the anointed for war). In contrast, Mashiach Ben David is responsible for the spiritual side of the redemption which comes afterwards.

 

The following points summarize this issue and are agreed to in all the Midrashim that deal with the Mashiach ben Yosef and the Mashiach ben David:

 

• They are two different people from two different tribal families.
• They live at the same time.
• Mashiach ben Yosef never takes the throne nor is he entitled to.
• Mashiach ben Yosef is a warrior (Mashiach ben David would also appear to be)^[11]
• Mashiach ben Yosef will be killed in BATTLE^[12] and will be the first to be raised from the dead by Mashiach ben David.

 

The period of time from when Mashiach ben Yosef first comes into prominence until he is resurrected after the Mashiach ben David comes to his throne is very short, the longest period is under two years.

 

The basic chronology of events is that there is a seven-year period. It starts with continual problems; it starts to improve and then in the sixth year it gets worse again. In the seventh year there are great wars in which the Mashiach ben Yosef is first successful and then he is killed in that later part of the year. Many Jewish people will become depressed and fall away.  At the end of the seven years Mashiach ben David comes and finishes the job and there comes the resurrection of the dead.

 

Yosef and Yehuda

 

Genesis speaks of two great kings from the house of Yaaqov: Yosef and Yehuda.

 

Bereshit (Genesis) 41:42-43 And Pharaoh took off his ring from his hand, and put it upon Yosef’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; 43 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.

 

Bereshit (Genesis) 49:10 The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

 

These two men hint to the two Meshichim who will appear to lead the world into the redemption. Yosef was the first world ruler and Yehudah was the ruler over the sons of Yaaqov.^[13]

 

These two great men exhibit the attributes that we will later see in Mashiach ben Yosef and Mashiach ben David. Therefore, it behooves us to examine these two men and compare their lives to the roles that Chazal have assigned to the two Meshichim.

 

In Genesis, Yosef and Yehuda meet for the first time as adults in Pharaoh’s court. Yosef is unrecognizable to Yehuda having been raised an Egyptian for so many years. While Yehuda has maintained his cultural identity, Yosef looks ever so different. More than this, rather than following in the “family business,” Yosef, is now a politician, a Prime Minister of Egypt, a man of the world, so very much unlike the House of Jacob, who are few, isolated and different. Yosef’s name is Egyptian, as are his appearance, wife and children ever so opposite from his brothers. All in all, there is nothing left “Israelitish” of Yosef except one major defining factor. This is his heart.

 

Yosef did not appear to be Torah observant. He appeared to be cruel, demanding, and unreasonable.  He appeared to be an Egyptian, a Gentile. What was in his heart was not visible to his brothers. He was a Torah observant Jew who was completely misinterpreted by his brothers!

 

And Yehuda, son number four, takes charge; not by means of authority or Divine decree but rather because that was his personality. His personality made him rise up like a rocket and become a leader among his brothers. This is most unusual that the number four son should rise up and take a position of power and authority in the presence of his older brothers. Nonetheless, Reuven son number one, and Levi, son number three are not heard from. Apparently, they acquiesce to the leadership role of their younger brother Yehuda.

 

There is only one problem here; there already is a leader among the brothers, a mighty and powerful leader at that! This leader is Yosef! Although he is not a leader of his brothers by their choice, he is a leader by right and Divine design. Therefore, we have two leaders, Yosef and Yehuda.

 

The friction between their two personalities exists and existed even prior to Yosef’s identity being revealed. As it was then, so it is today, as we shall soon see.

 

Ezekiel prophesied^[14] that the jealously and conflict than lasted throughout the history of the kingdoms of Judah and Israel (Yosef) would eventually be resolved in messianic times, with Yosef taking his subordinate place under a Judean king of House David. This prophecy refers to far more than a mere political realignment. It addresses matters that go deep to the heart, to the fundamental psychologies that defined these two men and their perspective Kingdoms. While the Bible is full of information about Yosef himself, and the history of his many descendants, through the Tribes of Ephraim and Menashe, nevertheless, many fail to analyze, or to recognize Yosef personality types and their fundamental differences from Judah personality types.

 

While Yosef is in Egypt being tempted by and resisting the advances made by Potiphar’s wife, Judah is soliciting a prostitute who unbeknown to him is his daughter in law. So, while Yosef disciplines his sexual urges, Judah does not. For having such control, Yosef acquired the title, HaTzadik (the one who does what’s right).

 

One of the things that is emphasized about Mashiach ben Yosef is something that is said about Yosef himself: “And Yosef recognized his brothers, but they did not recognize him”. While the potential Mashiach ben Yosef of every generation brings the people the truth and presents before them the conditions for the redemption, the people deny and disrespect him. But because of his “Ahavat Yisroel”, he is willing to suffer. It is the people’s refusal to recognize the truth which brings upon them the needless wars and tragedies. For if the Jewish People had only accepted and understood Mashiach ben Yosef’s message, he would bring the redemption swiftly, in the way of “Achishena”, with glory and without needless suffering.

 

In Egypt

 

Yosef finally discloses his identity upon witnessing Yehuda’s return to his previous kingship status. The Tribes are reunited, and Yosef will continue in his role merely as the dispenser of the grain and all the physical needs of his brethren. It is Yehuda, though, who will take over at the helm in Goshen, as it is specifically, he who is sent by Yaakov to establish a Bet Midrash, a house of learning, in the land that Yaakov agrees to inhabit.^[15] Why, we might ponder, would Yaakov send Yehuda and not Levi^[16] or Yissachar,^[17] those whose primary responsibility was the diligent learning and teaching so essential to Bne Israel’s existence?^[18]

 

HaShem led Yosef down a very different path from the rest of his family which we should rightly call Israel, and later (in history) Yehuda. Yosef, while assimilated externally, remained faithful to Israel internally. Yet, it is Yosef’s external and foreign posture / appearance that brings him into what our Sages taught was direct conflict with Yehuda. As is clear from the Genesis encounter, Yosef is testing his brothers to see if they are willing to stand together as brothers and defend Binyamin, whom he (Yosef) had set up and falsely accused of theft. Yehuda takes up the argument for Binyamin and his words are harsh and confrontational. Yosef recognizes the sincerity in Yehuda’s words and shortly discards all pretenses and reunites with his brothers.

 

Two Become One

 

Yehezchel (Ezekiel) 37:16 Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Yosef, the stick of Ephraim, and for all the house of Israel his companions: 17 And join them one to another into one stick; and they shall become one in thine hand.

 

Two Mashiachs “close up together”, two pieces of wood become one, this refers to Mashiach ben Yosef and Mashiach ben David;^[19] also,

 

Zohar Vayigash 206a Yehuda was a king and Yosef was a king, and they approached one another, and they united together as one.

 

Malbim teaches us that according to rabbinic tradition this prophecy of Yehezkel is actually referring to two Meshichim, not one.  He explains that before Mashiach ben David will reign over Israel, there will first be Mashiach ben Yosef, a Mashiach from the house of Yosef.  This Mashiach will gather up the ten lost tribes that were scattered throughout the world and reunite them with the Kingdom of Judah.

 

Mashiach ben Yosef’s Mission

 

It is well-known that Mashiach Ben Yosef is killed. But actually, this does not have to happen. For if the redemption comes the way of “Achishena” (swiftly and with glory), that is, the Jewish People do “teshuva”, then Mashiach Ben Yosef triumphs in battle. On the other hand, if the redemption comes “BiEta” (slowly, at its fixed time), then one of the results of such a scenario is that he falls in the midst of a difficult and bitter battle, where great suffering and needless tragedy take place.

 

Mashiach ben Yoseph’s mission involves the ingathering of the “body” of Israel.

 

Mashiach ben Yosef (Mashiach the descendant of Yosef) of the tribe of Ephraim (son of Yosef), is also referred to as Mashiach ben Ephraim, Mashiach the descendant of Ephraim. He will come first, before the final redeemer, and later will serve as his viceroy. [The harmony and cooperation between Mashiach ben David and Mashiach ben Yosef signifies the total unity of Israel, removing the historical rivalries between the tribes of Judah and Yosef.]^[20]

 

The essential task of Mashiach ben Yosef is to act as precursor to Mashiach ben David: he will prepare the world for the coming of the final redeemer. Different sources attribute to him different functions, some even charging him with tasks traditionally associated with Mashiach ben David (such as the ingathering of the exiles, the rebuilding of the Bet HaMikdash, and so forth).

 

The principal and final function ascribed to Mashiach ben Yosef is of political and military nature. He shall wage war against the forces of evil that oppress Israel. More specifically, he will do battle against Edom, the descendants of Esau. Edom is the comprehensive designation of the enemies of Israel, and it will be crushed through the progeny of Yosef. Thus, it was prophesied of old, “The House of Jacob will be a fire and the House of Yosef a flame, and the House of Esau for stubble.”:^[21] “the progeny of Esau shall be delivered only into the hands of the progeny of Yosef”.^[22]

 

Mashiach ben Yosef’s jobs are many, and they include bringing the entire Jewish people back to Israel (kibbutz Galiot),^[23] infusing them with a newfound spirituality, and revealing the secrets of the Torah, among other things. Another important task that he is to accomplish is the complete destruction of Edom, as the pasuk says in Ovadiah: The house of Yaakov will be fire, and the house of Yosef a flame, and the house of Esav will be like straw, and he shall light them and consume them.

 

The job of Mashiach ben Yosef is gathering in the exiles and building the material aspects of eretz Israel.

 

This final purpose follows all the other ones and is the reason why he leads the Jewish people in the war of Gog and Magog. Although many people mistakenly think otherwise, this great war is actually after Mashiach ben Yosef has done most of his job, and actually provide a segue into the period of Mashiach ben David.

 

If we can imagine the scene for a moment, we have Mashiach ben Yosef who has led the entire Jewish people to a genuine spiritual renaissance, returning the entire nation back to their rightful homeland, to Israel. He represents the promise of a new age for humanity, one of peace, love, and harmony. And yet, he is challenged by a force known as Gog and Magog. This force is actually composed of a few different components, but is mainly led by Amalek, the archenemy of the Jewish people (which reared its ugly head in World War II in the form of the Nazis of Germany), as well as the Erev Rav - that section of the Jewish people who attempts to remove the Jewish people’s relationship with Hashem. They combine forces with many other nations of the world (see Yehezkel 38-39) to try to prevent the triumph of Mashiach ben Yosef and his mission to remove evil from the hearts of mankind. This true axis of evil, however, would rather die than allow mankind to be beholden to the Higher Power that created them.

 

Just as Mashiach ben Yosef is about to destroy the last vestiges of evil, the leader of the Erev Rav, named Armilus, is somehow able to kill him.

 

Military strength and conquest of the land of Israel, the conspicuous traits of the tribe of Ephraim appear here in Mashiach ben Yosef, whose job is to take vengeance on the other nations and conquer the land from them in return for all that they did to us.

 

“From the shadow of Yehoshua your servant...for he was the one who divided the land of Israel, and his descendant Mashiach ben Yosef will be the one who will lead the Jewish people to defeat Gog and his helpers at the end of days.”

 

Targum Yonatan^[24] referred to Mashiach ben Yosef as a character who mainly suffers, but the sources that we have brought^[25] prove the opposite, that the main portrayal of Mashiach ben Yosef is as the one who avenges the vengeance of what the Jews suffered from the other nations. Despite the fact that there is an opinion that Mashiach ben Yosef will be killed,^[26] all of the victories of Mashiach ben Yosef which are mentioned in the sources, prove that also according to that opinion, Mashiach ben Yosef will first of all win many battles.

 

According to our teacher the Vilna Gaon, all of the work of the ingathering of exiles, the building of Yerushalayim and the expansion of the settlement in the land of Israel to return the diving presence, in all of their details and minute details, are the job of the Mashiach of the beginning, the first Mashiach, Mashiach ben Yosef,

 

This ultimate confrontation between Yosef and Esau is alluded already in the very birth of Yosef when his mother Rachel exclaimed:

 

Genesis 30:23 G-d has taken away my disgrace.

 

With prophetic vision she foresaw that an “anointed savior” will descend from Yosef and that he will remove the disgrace of Israel. In this context she called his name “Yosef, saying ‘Yosef, may G-d add to me ben acher (lit., another son), i.e., ben acharono shel olam, one who will be at the end of the world’s time’,^[27] from which it follows that ‘meshuach Milchamah, one anointed for battle’ will descend from Yosef.”^[28]

 

Succah 52b And HaShem showed me four craftsmen’ (Zechariah 2:3). Who are these four craftsmen? R’ Chunuh ben Bizna, citing R’ Shimon Chasida, replied: Mashiach the son of David, Mashiach the son of Yosef, Eliyahu, and the Righteous Priest.

 

The immediate results of this war^[29] will be disastrous: Mashiach ben Yosef will be killed. This is described in the prophecy of Zechariah, who says of this tragedy that:

 

Zechariah 12:10 they shall mourn him as one mourns for an only child.^[30]

 

His death will be followed by a period of great calamities. These new tribulations shall be the final test for Israel, and shortly thereafter Mashiach ben David shall come, avenge his death, resurrect him, and inaugurate the Messianic era of everlasting peace and bliss.^[31]

 

Quite significantly, R. Saadia Gaon (one of the few to elaborate on the role of Mashiach ben Yosef) notes that this sequence is not definite but contingent! Mashiach ben Yosef will not have to appear before Mashiach ben David, nor will the activities attributed to him or his death have to occur. All depends on the spiritual condition of the Jewish people at the time the redemption is to take place:

 

The essential function of Mashiach ben Yosef is to prepare Israel for the final redemption, to put them into the proper condition in order to clear the way for Mashiach ben David to come. Of that ultimate redemption it is said, that if Israel repent, they shall be redeemed immediately (even before the predetermined date for Mashiach’s coming). If they will not repent and thus become dependent on the final date, “the Holy One, blessed be He, will set up a ruler over them, whose decrees shall be as cruel as Haman’s, thus causing Israel to repent, and thereby bringing them back to the right path”.^[32] In other words, if Israel shall return to G-d on their own and make themselves worthy of the redemption, there is no need for the trials and tribulations associated with the above account of events related to Mashiach ben Yosef. Mashiach ben David will come directly and redeem us.^[33]

 

Moreover, even if there be a need for the earlier appearance of Mashiach ben Yosef, the consequences need not be as severe as described. Our present prayers and meritorious actions can mitigate these. R. Isaac Luria (the Arizal) notes that the descendant of Yosef, by being the precursor of the ultimate Mashiach, is in effect kissey David, the “seat” or “throne” of David, i.e., of Mashiach. Thus, when praying in the daily Amidah, “speedily establish the throne of Your servant David”, one should consider that this refers to Mashiach ben Yosef and beseech G-d that he should not die in the Messianic struggle.^[34] As all prayers, this one, too, will have its effect.

 

It follows, then, that all the above is not an essential or unavoidable part of the Messianic redemption that we await. Indeed, it - (and the same may be said of the climactic war of Gog and Magog) - may occur (or may have occurred already!) in modified fashion.^[35] This may explain why Rambam does not mention anything about Mashiach ben Yosef. R. Saadia Gaon^[36] and R. Hai Gaon,^[37] as well as a good number of commentators, do refer to him briefly or at length. In view of the divergent Midrashim and interpretations on this subject it is practically impossible to present a more definitive synopsis that would go far beyond the above. Thus, it is wisest to cite and follow R. Chasdai Crescas who states that “no certain knowledge can be derived from the interpretations of the prophecies about Mashiach ben Yosef, nor from the statements about him by some of the Geonim;” there is no point, therefore, in elaborating on the subject.^[38]

 

Ovadiah 1:17 But in mount Zion there shall be those that escape, and it shall be holy; and the house of Jacob shall possess their possessions. 18 And the house of Jacob shall be a fire, and the house of Yosef a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for HaShem hath spoken. 19 And they of the South shall possess the mount of Esau, and they of the Lowland the Philistines; and they shall possess the field of Ephraim, and the field of Samaria; and Benjamin shall possess Gilead. 20 And the captivity of this host of the children of Israel, that are among the Canaanites, even unto Zarephath, and the captivity of Jerusalem, that is in Sepharad, shall possess the cities of the South. 21 And saviors shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be HaShem’s.

 

Here we see, from verse 18, that the House of Yosef (including its leader) has a military role in the end-times drama. Verse 21 indicates that this is a joint effort. From this we see that the time when the Mashiach ben Yosef comes ends with a period of peace. This would indicate the period we have seen above when there is world peace, a renewal of the Davidic kingdom, etc. Let me summarize the Rabbinic writings with regards to Mashiach ben Yosef:

 

There will be a period of about seven years of terrible famines and other troubles. The land of Israel will at that time be under Non-Jewish control, and a leader of the tribe of Ephraim, will arise to lead militarily against these nations who control Jerusalem. He will be successful, but after his initial victory he will die in battle. This will cause a great mourning, and many will lose faith. At that time (still within the seven years) the Mashiach ben David will be revealed, he shall finish the battle. After which, he will resurrect all the dead, starting with the Mashiach ben Yosef. Both of them will go up to Mount Zion to fulfill the prophecy in:

 

Ovadiah 1:21 And the saviors (plural - both Messiahs) shall go up onto Mount Tzion and judge Mount Esav, and the kingdom will be for HaShem.

 

There is the fulfillment of ALL the major prophesies like an end to war and a world at peace with the Jewish people in a restored Jerusalem with the third Temple.

 

One of the things that is emphasized about Mashiach Ben Yosef is something that is said about Yosef himself: “And Yosef recognized his brothers, but they did not recognize him”. While the potential Mashiach Ben Yosef of every generation brings the people the truth and presents before them the conditions for the redemption, the people deny and disrespect him. But because of his “Ahavat Israel”, he is willing to suffer. It is the people’s refusal to recognize the truth which brings upon them the needless wars and tragedies. For if the Jewish People had only accepted and understood Mashiach Ben Yosef’s message, he would bring the redemption swiftly, in the way of “Achishena”, with glory and without needless suffering.

 

But in the scenario of “BiEta”, only a handful understand, identify, and go with Mashiach Ben Yosef. And while the people continue to deny him, he continues his mission in any case, provoking the goyim and sanctifying the Name of G-d, and eventually falling, as stated above. It must be pointed out here that the major obstacle for Mashiach Ben Yosef is not the Gentiles, but rather the destroyers from within. They are called the “Erev Rav”.^[39] According to the Gaon from Vilna, the major battle of Mashiach Ben Yosef is against the “Erev Rav”, who prevents the Holy People from recognizing the truth which would bring the redemption swiftly.

 

Mashiach ben David’s Mission

 

Mashiach ben Yosef’s mission relates to the ultimate redemption of the soul.  Ultimate spiritual liberation from the Angel of Death will only be brought about through Mashiach ben David.

 

The essential task of Mashiach ben Yosef is to prepare the world for the coming of the final redeemer (Mashiach ben David). Different sources attribute to him different functions, some even charging him with tasks traditionally associated with Mashiach ben David (such as the ingathering of the exiles, the rebuilding of the Bet HaMikdash, and so forth).

 

The term Mashiach unqualified always refers to Mashiach ben David (Mashiach the descendant of David) of the tribe of Judah. He is the actual (final) redeemer who shall rule in the Messianic age.

 

Every act of ransom and saving by Mashiach ben Yosef is aided by Mashiach ben David in line with the incident in which Judah saved Yosef.  According to what is written: “What profit is it if we sell our brother and cover up his blood?” etc.  By saving Yosef, Judah merited being the one from whom the kingdom of David descended.

Meshichim

 

With the end of this chapter of Psalms, we also end the third book of Psalms and conclude the book of Vayikra (Leviticus).

 

Ashlamata: Shoftim (Judges) 11:30-40

 

 

Rashi’s Commentary on Ashlamata: Shoftim (Judges) 11:30-40

 

 

Commentary on the Ashlamata of Shoftim (Judges) 11:30-40

                                                               By: H.Ex. Adon Shlomoh Ben Abraham

 

It has been said that the book of Judges (Shoftim) has two introductions (Judges 1:1; 3:6); both give a summary of the Book and a presentation of Israel’s pattern of failure. Shoftim also has two conclusions framed around the repeated phrase, “In those days there was no king in Israel,” filled with stories of continued moral decay.^[50]  In the first introduction, it was Judah who was to go up and in the second it was, “And their daughters they took to themselves for wives, and their daughters they gave to their sons, and they served their gods.”^[51]

 

Judges begins with the faithfulness of Joshua’s generation and the tribe of Judah but terminates with the tribe of Benjamin acting all Canaanite, and as wicked as Sodom (cp. Gen. 13 with Jud. 19-20). As the book of Judges develops, God’s people decay into greater and greater wickedness (Jud. 2:19), but HaShem is merciful and continues to send judges in to deliver his people. The greater the wickedness of the people, the greater HaShem’s salvation through each judge. By the end of the book, Gideon must forsake his family, Jephthah offers up his only child (Jud. 11:31,39: Gen. 22:2), and Samson must die for God’s people to experience salvation from sin and oppression. Two of these three themes are evident in the life of Abraham and all three themes echo the Nazarene Codicil's messianic ideals of leaving one’s family, and of rejection, and death.  We are engaging here now, with a complicated text, that has disturbed interpreters for several thousand years. In the words of one of my teachers long ago: “I make no claims of infallibility, I only hope to be informative”.  Judges run in cycles, with a sequence of events that are repeated from one generation to another. According to how one counts there were 6 to 10 Judges, and the number goes up to 17 if you count all the Judges up to Samuel. However, those mentioned here seem to be the important ones, Othniel, Ehud, Deborah, Gideon, Jephthah,^[52] And Samson. The story seems to follow this pattern of cycles:

 

• The Israelites sin.
• God punishes them by sending an enemy to oppress them and they serve the enemy for a certain number of years.
• They cry out to God and pray for forgiveness. God sends a deliverer (judge) to free them.
• The judge conquers the enemy and brings a bit of repose. There is a peaceful reign for some time before the cycle begins again.
• But with each cycle, the status of the Israelites deteriorates a little more and the moral lines are continually blurred by both the Israelites and the Judges. By the time of Samson’s reign, the cycle is barely recognizable — and Samson himself is hardly a role model for the Israelite ideal.^[53]

 

By the end of the book, there is complete anarchy. As the final line states: “In those days there was no king in Israel. All the people did what was right in their own eyes” (21:25). This leaves the Israelites ready for the stability of a monarchy that will soon arrive in the first Book of Samuel. Just before Jephthah (Yiftah)^[54] comes on the scene there is Gideon from the tribe of Menashe. Gideon is reluctant to heed the call which brings to mind his grandfather Moses. (6:15) One of the most interesting and relatable conversations in the Bible is as follows.  The angel of the Lord appeared to Gideon and said to him, “The LORD is with you, you mighty warrior.” Gideon answered him, “But sir, if the LORD is with us, why then has all this happened to us? And where are all his wonderful deeds that our ancestors recounted to us, saying, ‘Did not the Lord bring us up from Egypt?’ But now the Lord has cast us off and given us into the hand of Midian.” (6:12-14) ^[55]

 

Jephthah^[56] Is the next in line and he is said to have had a mother who was a prostitute. Why do great men in the bible always seem to have mothers encircled by a shadowy background?  Jephthah, an Israelite, is about to go to war against Israel’s enemies. He vows that if God grants him victory, he will sacrifice whatever comes from his door to greet him first. He wins the battle, and he returns home, his daughter runs out to greet him. She learns of her Fathers’ vow, and she asks one last wish–that she may mourn her lack of marriage (virginity) for two months. The story ends by explaining that this is the reason Israelites (at the time of the writing of Judges) commemorate Jephthah’s daughter.   Many ideals have been put forth about whom or what he thought would come out to greet him.  He knew he only had one child, this virgin daughter. Maybe he was thinking of his pet lamb or his wife, but the funniest and most humorous guess I’ve read about is the possibility of having been his mother-in-law…. 

 

The commentators agree Jephthah (Yiftach) was not a wicked man like Avimelech his predecessor. He was a Tzaddik - a "righteous man” with truly good intentions. The flaw, they say lay in the fact that his righteousness was not combined with a clear understanding of Torah law, that he was not a scholar.  “Jephthah appears with a complex identity. First identified as “Jephthah the Gileadite” (11:1), the writer next identifies the quality of the man by designating him a gibbor khayil [1368/2428], a mighty man of valor, a man of distinction and worth. If the ‘gibbor khayil’ indeed was a man who held land, the result of military service, the author is also signaling that Jephthah belonged in the aristocracy, his subsequent exile notwithstanding. Although Jephthah descended from an irregular union, his father seems to have claimed him as his heir, hence the statement that Gilead “begat” Jephthah, the verb most closely associated with genealogy. Ironically, Jephthah’s brothers were born of Gilead’s legal wife, but the text does not say he “begat” them.” ^[57]

 

In chapter 10 we are told of the Ammonite threat to Israel. “The Ammonites were camped by the town of Gilad, east of the River Jordan, south of the River Yabok about 30 km north of present-day Amman. The broader region of Gilad stretches along the entire east bank of the Jordan from the northern tip of the "Dead" Sea up to the Kinneret. This region was part of the huge swathe of territories east of the Jordan which the Children of Israel captured from the Emorite king Sichon and Og king of Bashan as described in the later sections of the book of Numbers (chp.21,32). They were given to the tribes of Reuven, Gad, and the half-tribe Menashe, who took their portions east of the Jordan.”

 

“Before the time of King Sichon, this entire swathe of territories was under the influence of the sister nations of Moab and Ammon. Their lands had been promised by God to Abraham together with that of Edom as part of the "greater" Promised Land (Genesis 15:19-20, see Rashi), but they were only to come under the full possession of Israel in the "final settlement" at the end of days. Until then Moses was enjoined not to take from the lands of Edom (Deut. 2:5) or Moab (Deut. 2:9) or Ammon (Deut. 2:19). Deuteronomy 2 describes the primeval tribes of "giants" etc. who dwelled in these territories before their conquest by Edom, Ammon, and Moab, and describes the conquest by Moses of the territories which Sichon had conquered from Moab and Ammon. The reason why it was permitted for Israel to take possession of those areas previously occupied by Moab and Ammon that Sichon had conquered was because Sichon's conquest "purified" those lands of their association with the children of Lot (Gittin 38a).” ^[58]

 

The Israelite presence in the areas of Gilad taken from Sichon drove a wedge between Ammon and Moab. This gave the Ammonites strong motivation to seek a CAUSUS BELLI against Israel, and when Yiftach sent messengers to the king of Ammon protesting their aggressions, the Ammonite king replied with an argument that has been repeated endlessly by Israel's enemies until this very day: "Because Israel TOOK MY LAND" (v 3). Moreover, the king promised the same as Israel's enemies do to this day. "And now, return them." (note how "my land" has seamlessly turned into the PLURAL) "in PEACE". In other words, the Ammonite king proposed the same formula as Israel's present-day Arab friends: LAND FOR PEACE.^[59] Jephthah (Yiftach) responded to the king of Ammon with a history lesson. Those territories Israel took east of the Jordan, no longer belonged to Ammon and Moab. The disputed land had been conquered by Sichon king of the Amorites, and Israel took the land from him. This refutation of the Ammonite claim is based on the principle that "the whole world belongs to the Holy One blessed be He: He created it, and He gave it to whoever it was right in His eyes to give it. Through His will He gave it to them and through His will He took it from them and gave it to us" (Israel) – (see Rashi on Genesis 1:1)^[60]

 

We now have a little background and context for what is soon to happen in our story. The text tells us the spirit of HaShem came upon Jephthah, he makes a vow to the Lord and says, “If you will give the Ammonites into my hand,  then whatever comes out from the doors of my house to meet me when I return in peace from the Ammonites shall be the Lord’s, and I will offer it up for a burnt offering.”^[61]

 

Scholars have observed that high officials and nobles were the ones who engaged in child sacrifice in the nations of that time, and that child sacrifices became more numerous near the height of military encounters and with political power. “The biblical evidence suggests that this pattern was also operative in Israel. A large population, wealth, and a sophisticated upper sociological stratum all seemed to increase this particular debasement of human life. (What we read in history is now called Reproductive Health or Family planning, historically, this human sacrifice was not reserved for infants, it also included what we today would refer to as adults.)  2 K. 17:17ff lists the sacrifice of children among the reasons for Israel’s downfall, and v.31 records the continuance of this dismal practice by some of those who were resettled in Samaria by the Assyrians at the time of the Exile. The references to human sacrifice in Jer. 7:31f.; 19:3–6; 32:35 also condemn the Israelites for burning their sons and daughters. In 19:5; and 32:35 the word Topheth is changed to Baal to deprecate that god; these references explicitly deny that this practice was a legitimate part of Yahweh worship. Although human sacrifice did take place in Israel, it was considered an execrable sin and was never an approved aspect of Yahweh worship.^[62]   

 

In the ninth century Mesha, king of Moab, offered his son as a burnt offering presumably to Chemosh, the national god of Moab, upon the walls of his capital while under siege by Israel and Judah (2 Kings 3:26ff). The event was so shocking that the battle was terminated. This instance of human sacrifice was a desperate attempt to avert defeat by the Israelites and their allies. Israel and its allies retreated because of qeṣep̱gāḏôl. (v.27) Although the term’s significance is unclear, it seems Israel retreated in fearful consternation over what Mesha had done.^[63]  King Ahaz of Judah is condemned in 2 K. 16:3 (2 Ch. 28:3) for “causing his son to pass through the fire,” and in 2 K. 21:3, King Manasseh is condemned for sacrificing his son. However, although Israelite law specifically forbade human sacrifice (Lev. 18:21; 20:2–5), persistent references to the practice occur, especially between 800 and 500 BCE.^[64]   It is recorded in Sifrei Devarim 148:10 Others say: "which I did not command": This refers to the son of Meisha the king of Moab (viz. II Kings 3:27); "and which I did not speak": This refers to the daughter of Yiftach (viz. (Judges 11:31-40); "and which never entered My heart": This refers to Isaac, the son of Abraham (viz. Bereshit 22).

 

Several of the passages listed above assert that some Israelites sacrificed their sons and or daughters to the Ammonite deity Molech, to demons, and possibly even to HaShem (Judges. 11:29–40). The Torah proscribed this pagan practice, and the prophets denounced it as one of the heinous sins that contributed to the fall of Israel and Judah. Historical books record incidents of human sacrifice, but they always state or imply a strong denunciation of the practice. These passages clearly show that the practice did occur, and they were denounced; nonetheless, some scholars dismiss the OT references to human sacrifice as empty rhetoric. ^[65]

 

The prophet Ezekiel likewise condemned the sacrificing of children as one of the abominations practiced by the Israelites (16:20f.; 23:37–39). Ezekiel 20:25-32 is unique in that it refers to the Israelites’ apostasy and corrupt worship practices as a punishment that HaShem brought upon them in order to horrify them and shock them into returning to Him.  Here is Israel’s sin, “Let us be like the Nations” (Jer.44:17) (I Sam. 8:19) They had rejected God. (1 Sam 10:19).   Micah 6:6f asks what kind of sacrifice will be acceptable to HaShem. The list of possible sacrifices escalates until it climaxes with the question: “Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” The answer to this rhetorical question is a resounding “No!”—v 8 makes clear.  The sacrifice HaShem requires is not such a sacrifice. But a sacrifice “to do justice, and to love kindness, and to walk humbly with your God.”^[66]

 

The practice of vowing to make a dedication to God if He grants one's request goes back to Jacob, after he dreams of the Ladder during his flight from the wrath of Esau, Jacob vowed to give God a tithe of everything if He would bring him home safely (Genesis 28:20ff). Likewise in the wilderness, when Israel was attacked by "the Canaanite" king of Arad (=Amalek, see Rashi on Numbers 21:1).  Another explanation is as follows: “Four opened with vows; three made unreasonable requests but the Holy One blessed be He responded favorably, and one made an unreasonable request and the Omnipresent responded to him unfavorably. These are they: Eliezer, servant of Abraham; Saul; Yiftach; and Caleb. Eliezer made an unreasonable request, as it is stated: “It will be that the girl to whom I shall say: Tilt your jug please… [it is she You have confirmed for Your servant, for Isaac]” (Genesis 24:14). The Holy One blessed be He said to him: Had a Canaanite maidservant or a prostitute emerged, would you have said: “It is the You have confirmed for Your servant, for Isaac” (Genesis 24:14)? But the Holy One blessed be He acted on his behalf and arranged for Rebecca to come him. Caleb made an unreasonable request, as it is stated: “Caleb said: To whoever smites Kiryat Sefer and captures it, I will give Akhsa my daughter to him as a wife” (Joshua 15:16). The Holy One blessed be He responded to him: Had a Canaanite, a mamzer, or a slave captured it, would you have given him your daughter? What did the Holy One blessed be He do? He arranged for his brother to capture it, as it is stated: “Otniel ben Kenaz, [brother of Caleb,] captured it” (Joshua15:17). Saul made an unreasonable request, as it is stated: “It will be that the man who smites him, the king will enrich him with great wealth, and he will give him his daughter” (I Samuel 17:25). The Holy One blessed be He said: Had an Ammonite, a mamzer, or slave killed him, would you have given him your daughter? The Holy One blessed be He arranged for David [to kill Goliath], and [Saul] gave him his daughter Mikhal.^[67]

 

In (11:36), the daughter tells her father And she said to him, “My father, you have opened your mouth to the Lord; do to me according to what has gone out of your mouth, now that the Lord has avenged you on your enemies, on the Ammonites.”^[68]  This sounds similar to what King Saul did,  Saul had laid an oath on the people, saying, “Cursed be the man who eats food until it is evening and I am avenged on my enemies.”^[69] The Rabbis take note that the “oath” that Saul made was not carried out and Jonathan was spared from death, and they apply this verse to our passage to support the opinion that the virgin was not offered as an “olah” (burnt offering). The suggestion is made that maybe, Israel had by the time of King Saul and David, learned better than to make human “olah” offerings. At any rate, the connection here and with the forthcoming Samson is interesting both Samson and Jonathan got themselves in trouble eating honey in a Philistine war context.^[70]

 

From a legal standpoint, the Sages call such a vow a "boycott," even though Scripture uses the term "vow." In any event, Yiftach saw himself as obligated to fulfill his vow (v.35-37), even though Scripture itself expresses reservations about the vow. In the literature of the Mishnah and the Talmud, it is clear that such a "vow" is valid, even when it would have been appropriate not to make a vow, although one Midrash discusses the issue from a halakhic perspective: "Yiftach asked unfairly, and God answered unfairly... Rabbi Yochanan and Reish Lakish. Rabbi Yochanan said that a blood endowment was obligatory, and Reish Lakish said that even a blood endowment was not obligatory, as we say, "He said about an impure animal and one with a defect, for if a burnt offering did not say anything, then if they sell it to a burnt offering, and bring a burnt offering with their blood" (Mishna, Temura 5:46)" (Bereshit Rabbah, 63, p. 642); "And wasn't Pinchas there who would have allowed him to make his vow?" (Vayikra Rabba, 37:4, pp. 566-566). The interpretation is legendary, but it is based on the halakhic background as described by the Sages. This is not an interpretation that we are dealing with a prohibition, but rather a vow of an animal. On the one hand, it is said that the vow was invalid, and on the other hand, it was necessary to annul it by a sage (Pinchas). It seems that the need for a sage's permission is only the need of the preacher to develop the moral statement, for from a Halakhic perspective it is a mistaken vow that does not require annulment. Certainly, the Aggadah has a social message that this is not the place to elaborate on, and this message was more important to the Sages than the "technical" halakhic background. In any event, in the biblical context, Yiftach's action is clear, and it is in the spirit of the verse, "Any excommunication that is forbidden from a person shall not be redeemed, he shall be put to death" (Leviticus 27:29[26-28]), but Chazal did not combine the two verses, and the verse in the book of Leviticus turned to the matter of those who are liable to death.^[71]

 

Another opinion of our rabbis of blessed memory regarding this is known and “the explanation of "shall be offered by me", the vav [ו] is disjunctive, with the same function as "or". And it can be explained as follows: "And it will be for God," i.e. sanctified [הקדש] if it is unsuitable for a burnt offering. Or it "shall be offered by me as a burnt offering," if it is suitable for a burnt offering. Similar to this, the vav of "He who strikes his father or [ו] his mother" (Exodus 25:15) signifies "or". And it is well explained, and so it seems to me from the verse, for it is not death, because the verse would say "And I will weep for my life" -- rather, [she will weep] that she has not known a man [because the verse says, "I will weep for my maidenhood" (Judges 11:37)]. And that which it also says, "he did to her as he had vowed to do" (Judges 11:39), and it does not say "He offered her as a burnt offering." This shows us that she was celibate/separated, and this is what he had vowed -- that she should be for God. This seems to me to be according to the plain meaning of the verses, and the words of our rabbis of blessed memory; if they [the words] were accepted into their hands as an acceptance, it is our duty to accept them.”^[72] 

 

The Rabbis have said in “Bereshit Rabbah that [Jephthah] was not even obliged to pay the price of her market-value to the Temple treasury [as his vow was totally invalid], and he was punished for her [innocent] blood! Now do not let yourself be misled by Rabbi Abraham ibn Ezra’s empty words when he says that the meaning of the expression and I will offer it up for a burnt offering is “or I will offer it up,” as if to say: “if that which comes forth of the doors of my house be a man or woman, that person shall be holy to G-d, inasmuch as he will abstain from the ways of the world, to stand to minister in the Name of the Eternal in prayer and thanksgiving to G-d; but if it be something fit for an offering, I will make it a burnt-offering.” Accordingly [Ibn Ezra’s interpretation, since Jephthah’s daughter was the first to come out to meet her father], he built her a house outside the city where she resided in seclusion, and he provided her with sustenance all her days, and no man knew her so that his daughter remained shut away [from the world all her life]”.^[73]  Ramban continues with, “All this are words of emptiness. For if he vowed that [whatsoever comes forth of the door of his house] shall be the Eternal’s, this does not mean that he should be a recluse [from the world], but instead he is to be like Samuel, of whom his mother said, and I shall give him unto the Eternal,^[74] and he was a servant in the House of G-d, not a recluse. According to the ordinances of the Torah, no man can utter a vow that will bind the persons who come out of the door of his house to live thereafter in seclusion, just as he cannot bring them as an offering. And if the matter be so [as Ibn Ezra put it] then Jephthah’s daughter would be bewailing her virginity with her companions with her, like harlots enhancing their hire!^[75] Heaven forbid that this be a custom in Israel, to lament the daughter of Jephthah the Gileadite four days in a year^[76] because she did not marry and she worshipped G-d in purity! Rather, this whole subject is to be understood in its plain meaning [that Jephthah brought her as an offering], and his mistake was as I have explained.^[77]

 

Midrash (Ber Rabbi 60b) teaches us that Yiftach brought his daughter as a burnt offering to God, and there was a dispute among Chazal about this, Rabbi Yochanan says that Yiftach made a mistake and blood was obligatory, and Reish Lakish said that even blood was not obligatory. He did not say anything, he said, "These are for the burnt offering, they will be sold, and he will bring a burnt offering with their blood." And was there not Pinchas who would dissolve his vow for him and tell him that he would be exempt by blood? Rather, Pinchas said, "Jephthah needs me, and he will come to me," and Jephthah said, "I am an officer and the head of Israel, he will come to me," and either way the damsel was lost. Both of them were punished. Yiftach was punished by taking organs that were struck with boils and the limbs fell out of him, and he was buried in the cities of Gilead, where a limb would fall and he would be buried in the city, where he would fall, and Pinchas was punished because the Holy Spirit departed from him, as it is said (1 Chronicles 9:20) and Pinchas ben Elazar was a prince over them, it is said that it was not said about them, but it was about them. And it is said there that the Lord was with him in the past, because he was punished, and the Lord was not with him. They explained that Yiftach (Jephthah) made his daughter a burnt offering and that he did it by mistake, and that his daughter also made a mistake in thinking that this was the law and that what I have written according to the plain sense of the verse is correct and consistent with the plain meaning of the text.^[78]

 

This is most certainly a very difficult text to interpret, and all options deserve careful consideration. The Rabbis and the sources are from one extreme of the spectrum to the other.  Some say the “virgin daughter” was offered up as a burnt offering and others say she was secured for the remainder of her days in her own private house.  For both Jewish and Christian exegetes, the Judges 11 passage has generated much head-scratching over the last 2300 years.  By 300-400 CE or so, this passage is beginning to be used to support the perpetual virgins in the Catholic church. There is no support from the Torah for such a notion. By the time of Augustine and Thomas Aquinas, (1200 CE.) Typologically speaking, Jephthah continues to prefigure Christ, or sometimes God the Father, who offered up his only offspring, and the daughter to prefigure Christ’s humanity, or sometimes the Church, offered up during persecution. At the same time, however, Jephthah is generally condemned both for making the vow and for keeping it.^[79] Rabbi Yoḥanan said: It is written: “The Lord who made Moses and Aaron…” (I Samuel 12:6), and it is written: “The Lord sent Yerubaal, Bedan, Yiftach, and Samuel” (I Samuel 12:11). Yerubaal, this is Gideon; Bedan, this is Samson; Yiftach as its plain meaning. ( to open )^[80] And it is written: “Moses and Aaron among his priests, and Samuel among those who call His name” (Psalms 99:6) – the verse parallels three of the insignificant people of the world to three of the prominent people of the world, to teach you that Yerubaal’s court is as great and significant before the Holy One blessed be He as Moses’s court; Samson’s court is the equivalent of Aaron’s court; and Yiftach’s court is the equivalent of Samuel’s court.^[81] This teaches you that anyone who is appointed a leader of the community, even if he is extremely insignificant, is like the noblest of their noble predecessors, as it is stated: “You shall come to the priests, the Levites, and to the judge who will be in those days…” ^[82]

 

This passage has generated many different understandings. Many connections in our story to the providence of God at work and to other biblical events. Some of those connections happened before the days of Jephthah and some happened years later. Some things may have been improper in our understanding, the events recorded are all given to help us understand the workings of HaShem.  God’s plan and purposes always stay right on track.  

-The time of the Judges is a time of cycles, up toward righteous living and down submitting to the unrighteousness around them. – repeated Assent and descent. -People dying who are considered righteous and unrighteous bring temporary salvation.

 

-Themes of death as obedience to God. Themes of leaving family, rejection, and death are similar to other stories of Abraham, Joseph, Moses, and even Yeshua in the first century. -As a parallel, Abraham had a beloved only son who was sacrificed. Jephthah had a beloved only virgin daughter who was sacrificed and the motif of Yeshua, the only son of God who died as a sacrifice.

 

-The virgin daughter roamed the mountains mourning her virginity for two months. After two months the flood waters broke forth upon the earth. Gen.7: 11-12. -Obvious parallels and similarities between Jephthah and others in the Messianic theme park. A connection to the end of days as understood by the Rabbis.  Jephthah only ruled for Six (6) years.

 

The same battle Jephthah was fighting seems to be (is) the same one the Messianic Kings Saul and David fought.  Is Jephthah one of the many who are fighting the wars of messiah? - In the Midrash, the death of Rachel and the virgin daughter are connected. Many other connections can be made and many hints for us to see. We should not be too quick to lock down our understanding of such a difficult text. Taking a large overview of scripture, standing back and looking from a distance we see Rachel weeping for her children. Who are those children Rachel is weeping for?  Another question we can ask, biblically speaking who is the proverbial “virgin daughter” of the scripture? In “The Akedah, The Binding of Isaac”, Louis A. Berman quotes Robert Alder. “The Masters of the Ancient Hebrew narrative were clearly writers who delighted in the art of indirection, in the possibilities of intimating depths through the mere hint of a surface feature, or through a few words of dialogue fraught with implication. The attraction to narrative minimalism was reinforced by their sense that stories should be told in a way that would move directly to the heart of a matter.”^[83]

 

Verbal Tallies

By: Hakham Dr. Hillel ben David

 

The verbal tally between the Torah and the Ashlamata is neder - נֶדֶר 'vow' <05088>.

 

Vayikra (Leviticus) 27:2 vow <05088>

 

Shoftim (Judges) 11:30  vow <05088>

 

I was unable to find a thematic connection between the Torah portion and our chapter of Psalms. All ideas  would be appreciated.

 

Nazarean Talmud

Sidrot of Vayikra (Leviticus) 27:1-34

“Ish, Khi Yaf’li” “When a man makes a difficult”

By: Hakham Dr. Eliyahu ben Abraham

 

Commentary to Hakham Tsefet’s School of Peshat

 

Lev. 27:1-34, Psa 89:39-53, Judges 11:30-40, 2 Pet 1:16-18, Lk 16:1-8

 

The fundamental thematic tally between the Torah Seder and the Nazarean Codicil is what is dedicated to G‑d. This theme carries into the Ashlamatah. In a sense, the Theme of dedication and questioning G-d’s Presence is reassured through history in Yeshua, a Son of David, and his acceptance and Great Delight (ta’anug) in Messiah. Tehillim (Psa) 89:39-53 expresses the anguish of apparent divine rejection, while 2 Tsefet 1:16-18 declares the restoration and fulfillment of that covenant through Yeshua the Messiah. The Davidic king’s honor, seemingly lost in Psalm 89:51, “Remember, O Lord, the abuse flung at Your servants that I have borne in my bosom [from] many peoples”  is revealed in its fullness through the Divine Pronouncement at the Transfiguration—confirming that G-d has not abandoned His promise but has elevated it to cosmic significance.

 

Myth and Peshat: For we did not follow self-taught (self-invented) wisdom and myths

 

A great deal of our understanding of the Nazarean Codicil depends on proper hermeneutics. Many bible teachers are missing this skill. Hermeneutics constrains the interpretation of the text into contextual boundaries. These constraints teach us the intended lesson of the pericope as it relates to the Torah Seder.  Unfortunately, the hermeneutic process requires patience and tenacity. Each pericope is coded to the related Torah Seder. Therefore, the pericopes of the Nazarean Codicil must be decoded through the mechanics of the appropriate hermeneutic. The seven rules of Hillel play a major part in understanding the Nazarean Codicil. This week, the following rules will play a dominant role in the Peshat hermeneutics of Hakham Tsefet’s Peshat.

 

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.

Note: Gezerah shavah must be used in conjunction with tradition. It cannot be used as personal interpretation today.

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.

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. Deduced from scripture that is close together (i.e. corral)

 

We will take a deeper look at myths and legends below. However, here we wish to note that Hakham Tsefet’s use of Peshat Hermeneutics shows us that “myth” (self-taught (self-invented) wisdom) is not only excluded from Peshat materials, but it is also not a Jewish method of transmission. The seventh of Hillel’s hermeneutics excludes myth showing that we must find the materials to be commented on within our “corral.”

 

Judaism makes a distinction between miracle and the actions of G-d. Furthermore, Judaism also makes a distinction between the truth of the Torah and the fabricated lies of pseudo-prophets. Hakham Tsefet will take up his war against all the false (pseudo) teachers and prophets in the coming pericopes. In the present pericope, he establishes a foundation that teaches us that everything must be weighed against Torah as the Hakhamim explicate it. Neither the Torah or the teachings of the Nazarean Hakhamim find any basis in the “wisely crafted myths” of the philosophers subverting the truth of Torah wisdom.

 

The Legend and the Myth:

 

The Tanakh does not have the idea of a "myth" per se.  The Tanakh and Rabbinic materials use Aggadic "legends," which are not myths. Legends are then that which is to be read. These readings are usually recited at religious ceremonies or festivals. Likewise, "legends” provide spiritual uplift and insight. Because something is defined as “legend” does not make the narrative untrue.

 

The Myth:

 

The myth may have many of the same details and features as the legend. However, the myth is based on events and characters that never lived or happened. The characters are often semi-divine, superhuman heroes and the like. The myth does not have the spiritual inspiration and moral content as the legend does.. The myth more often than not has a sense of vindication or aggression on the part of the hero. Legend has a sense of morality and relates to local geography. These characteristics are lacking in the mythical narratives.^[86]

 

As such, we can see the importance of understanding the difference between myth and legend. Furthermore, we MUST know that the teachings of the Nazarean Hakhamim are based on the truths of the Torah and the wisdom of the Hakhamim as the Mesorah has been transmitted them.

 

Hakham Tsefet is careful not to abrogate the Torah and its teachings in his writings. Note that he speaks of a “Bat-Kol” (daughter of the Voice).

 

Bat Kol - And a [daughter of a] voice (bat kol) The concept of a "voice from heaven" exists in Judaism in the Bat Kol (or "Bath Kol"), meaning "daughter of a voice" (i.e., Mark 1:9-11). Its feminine attribution is similar to that of the Shekinah ("Divine Presence") and Ruach HaKodesh ("Spirit of sanctity"). This is a voice of Prophecy lesser in force than Sinai. I.e. Daughter of the Voice (G-d's) at Sinai.

  

By stating that he heard the Bat Kol, he shows that the Nazarean Codicil is subjected to the Torah and the elucidations of the Hakhamim.

 

Boi Kallah!

P’ne Shabbat N’kabb’lah!

 

 

Questions for Understanding and Reflection

 

1. From all the readings for this Shabbat which verse, or verses impressed your heart and fired your imagination?

 

2. From all the Tanakh: which particular verse or passage taught you about the role of Messiah as described in the Nazarean Codicil readings 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!”

 

Next Shabbat: “BaMidbar Sinai” - “In (the) wilderness (of) Sinai”

 

 

 

Contents of next week’s Torah Seder

 

·        Mustering the People – Numbers 1:1-19

·        Details of the Census – Numbers 1:20-46

·        The Levites – Numbers 1:47-54

·        Every (Royal) man by his own standard – Numbers 2:1-2

·        The Camps and Tribal Chiefs – Numbers 2:3-31

·        Results of the Census – Numbers 2:32-34

 

 

Reading assignment for next week

 

 

 

 

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.