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

His Honor Paqid Adon David ben Abraham

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

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

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

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

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

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

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

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

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Yaaqov ben David

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

Her Excellency Giberet Krysta Wallrauch & beloved family

 

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

 

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

 

Blessings Before Torah Study

 

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

 

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

 

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

 

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

 

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

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

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

 

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

 

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

 

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

 

A Prayer for Israel

 

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

 

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

 

Shabbat: “Hen Qarvu Yamekha”– “Behold, your days approach”

 

 

 

Contents of the Torah Seder

 

·        Introduction to the Song of Moses – Deuteronomy 31:14-23

·        Moses hands the Law to the Levites to be Deposited in the Ark – Deuteronomy 31:24-30

·        The Song of Moses – Deut. 32:1-44

·        Appeal to the Universe for Attention – Deut. 32:1-4

 

Reading Assignment:

 

 

 

JPS & Targum Pseudo Jonathan for: Devarim (Deuteronomy) 31:14 – 32:4‎

 

 

Rashi’s Commentary for Devarim (Deuteronomy) 31:14 – 32:4

 

14 and I will inspire him [Usually, “and I will command him.” Here, however, the meaning is:] “And I will urge him on.”

 

16 the nation of the land Heb. נֵכַר הָאָרֶץ , the nations of the land.

 

17 and hide My face As though I do not see their distress. 19 this song [This refers to the passage beginning with] הַאֲזִינוּ הַשָּמַיִם [until] וְכִפֵּר אַדְמָתוֹ עַמּוֹ (Deut. 32:1- 43).

 

20 provoking me Heb. וְנִאֲצוּנִי , and they will provoke me to anger. Similarly, any mention of the word נִאוּץ [in Scripture] denotes anger.

 

21 this song will bear witness against them that in it, I had warned them concerning all the things that are now befalling them. [Consequently, when they read this song, they will not be able to claim, “Had we known all the evils that would befall us, we would never have transgressed God’s word!”]

 

for it will not be forgotten from the mouth of their offspring This is a promise to Israel that the Torah will never be entirely forgotten by their offspring. - [Shab. 138b]

 

23 And He commanded Joshua the son of Nun This refers above (verse 16), where the subject is the Shechinah. [That God is the speaker, is evident from the use of the first person]: “to the land that I have sworn to them.”

 

26 Take [This verb is employing the form known as פָּעוֹל Denoting ongoing fulfillment, a form] similar to זָכוֹר , remember. (Exod. 20:8) [see Rashi on that verse]; שָׁמוֹר , observe. (Deut. 5:12), and הָלוֹךְ (Gen. 8:5) [lit., going, where it means “constantly diminished” in the expression הָיוּ הָלוֹךְ וְחָסוֹר , and וְנָסוֹעַ הָלוֹךְ (Gen. 12:9), continually traveling].

 

alongside the ark of covenant of the Lord, your God The Sages of Israel differ (B.B. 14b). Some say that a board projected outward from the ark, and there it was laid, while others maintain that it was laid alongside the tablets, inside the ark.

 

28 Assemble to me On this day they did not blow the trumpets to assemble the congregation [as they usually did (see Num. 10:2-3,7)], because the verse says, “Make for yourself [two trumpets of silver... and they will be for you to call the assembly]” (Num. 10:2). [Now, this was a commandment directed personally to Moses, because “for yourself” and “for you” are both written in the singular form. Hence, Moses made these trumpets and kept them in his possession,] and he did not give Joshua authority over them during Moses’ lifetime. Moreover, these trumpets were hidden away [by God] even during his [Moses’] lifetime, prior to the day of his passing, thus affirming the words of the verse, “and there is no ruling on the day of death” (Ecc. 8:8). - [Tanchuma Behaalotecha 10]

 

and I will call upon the heaven and the earth as witnesses against them You might object, “But did God not already call them as witnesses earlier [saying,] ‘I call upon the heaven and the earth as witnesses’ (Deut. 30:19)?” [The answer is that] there God was addressing Israel [regarding this matter], but He was not [directly] addressing the heaven and the earth. Now [however] God comes to say, “Listen, O Heavens...” (Deut. 32:1), [addresses the heaven and the earth directly.

 

29 [For I know that] after my death, you will surely become corrupted But actually, throughout all the days of Joshua, they [the Jews] did not become corrupt, for the verse states, “And the people served the Lord all the days of Joshua” (Jud. 2:7). [What, then, did Moses mean when he said that they would become corrupted after his death? We learn] from here that a person’s disciple is as dear to him as his own self, for as long as Joshua was alive [even after Moses’ passing], for Moses it was as though he himself was alive. [Hence, when Moses said “after my death,” he was in fact alluding to the death of Joshua, thus referring to the period after Joshua’s passing.]

 

Chapter 32

 

1 Listen, O heavens that I am warning Israel, and you shall be witnesses in this matter, for I have already told Israel that you will be witnesses. And so is [the clause] “And let the earth hear” [to be similarly understood]. Now why did [Moses] call upon heaven and earth to be witnesses [for warning Israel]? Moses said: “I am [just] flesh and blood. Tomorrow I will die. If Israel says, ‘We never accepted the covenant,’ who will come and refute them?” Therefore, he called upon heaven and earth as witnesses for Israel—witnesses that endure forever. Furthermore, if they [Israel] act meritoriously, the witnesses will come and reward them: “The vine will give its fruit, the earth will yield its produce, and the heavens will give their dew” (Zech. 8:12). And if [Israel] acts sinfully, the hand of the witnesses will be upon them first [to inflict punishment upon them]: “And He will close off the heaven that there will be no rain, and the soil will not give its produce” (Deut. 11:17), and then [the verse continues]: "and you will perish quickly"—through [the attacks of] the nations.-[Sifrei 32:1]

 

2 My lesson will drip like rain This is the testimony that you shall testify, that in your presence, I declare, "The Torah (לִקְחִי) , which I gave to Israel, which provides life to the world, is just like this rain, which provides life to the world, [i.e.,] when the heavens drip down dew and rain. - [Sifrei 32:2]

 

will drip Heb. יַעֲרֽף , meaning, “dripping.” Similar to this [are the verses]: and “will drip (יִרְעֲפוּן) fatness” (Ps. 65:12), [where the root רעף is equivalent to ערף ]; “will drip (יַעַרְפוּ) dew” (Deut. 33:28).

 

will flow like dew with which everyone rejoices, [unlike] the rain [which occasionally] causes anguish to people, such as travelers, or one whose pit [into which he presses his grapes] is full of wine [which is spoiled by the rain].-[Sifrei 32:2]

 

like storm winds Heb. כִּשְׂעִירִם . This is an expression similar to, “storm (סְעָרָה) wind” [since ס and שׂ are interchangeable. Accordingly,] the Targum renders [ כִּשְׂעִירִם as]: כְּרוּחֵי מִטְרָא , “like winds [that bring] rain.” [The metaphor is explained as follows:] Just as these [stormy, rainy] winds maintain the plants and promote their growth, so too, the words of the Torah cause those who study them to grow.

 

like raindrops Heb. וְכִרְבִיבִים , drops of rain. It appears to me that [a raindrop] is called רְבִיב because it shoots (רוֹבֶה) down like an arrow, as Scripture states, “an archer רוֹבֶה קַשָּׁת ” (Gen. 21:20).

 

vegetation Erbediz [in Old French, like the English: herbage]. This is [the general term for] the mantle of the earth covered with vegetation. grass Heb. עֵשֶׂב . A single stalk is called עֵשֶׂב and each species is called עֵשֶׂב [while דֶּשֶׁא denotes vegetation in general].

 

3 When I call out the name of the Lord Here the word כִּי means “when”, just as [it also means “when” in the verse]: “When (כִּי) you come to the land...” (Lev. 23:10). [The meaning of our verse is therefore:] When I call out and make mention of the Lord’s name, you shall ascribe greatness to our God, and bless His name. From here, our Rabbis derived [the rule] that [the listeners] should respond: “Blessed be the Name of His glorious Kingdom [forever and ever]!” after [every] blessing [recited] in the Temple [instead of “Amen,” which is the response outside the Temple]. - [Ta’anith 16b]

 

4 The deeds of the [Mighty] Rock are perfect Even though God is strong [like a rock], when He brings retribution upon those who transgress His will, He does not bring it in a flood [of anger], but [rather] with justice because “His deeds are perfect.”

 

Ketubim: Tehillim (Psalms) 145:1-21

 

 

Rashi’s Commentary on Tehillim (Psalms) ‎‎145:1-21

 

4 Generation to generation will praise Your works. And I, too, shall speak of the majesty of the glory of Your splendor.

 

6 And the strength of Your awesome deeds they will tell. And I, too, shall recite Your greatness.

 

7 Of the remembrance of Your abundant goodness they will speak. i.e., one generation to another generation.

 

11 and they will speak of Your might. to each other, saying, “It is good for us to make known to the children of men His mighty deeds and the glory of the majesty of the kingdom of the Holy One, blessed be He.” (I found.)(The “nun” is missing from the “aleph-beth” because David saw in it a serious downfall [Amos 5:2]: “The virgin of Israel has fallen and shall not continue to rise.” And he returned and supported her with the holy spirit: The Lord supports all those who fall.)

 

16 and satisfy every living thing [with] its desire. With a sufficiency to sustain him, He satisfies his goodness, his will, and his blessing.

 

Desire. apayement in Old French, propitiation.

 

21 My mouth will speak the praise of the Lord. and also all flesh will bless His holy name forever and ever.

 

Meditation on Tehillim (Psalms)

Psalms 145:1-21

By Hakham Dr. Hillel ben David

 

This is the only composition in the entire Book of Tehillim, which is actually entitled תְּהִלָּה, Tehilla - a praise, because these verses embody the essence of the Psalmist's passionate love and appreciation for HaShem.

 

Eish Das^[1] observes that the Psalmist distilled the essence of all the psalms and incorporated it into the words of this psalm, which contains exactly one hundred and fifty words, corresponding to the one hundred and fifty psalms in the Book.

 

The Talmud^[2] states that whoever recites this psalm three times every day is assuredly a בן עולם הבא, a person [worthy] of the World to Come. The Talmud cites two elements which make this psalm so important.

 

First, the initial letters of the verses follow the order of the alphabet, implying that this work is fundamental, as basic and essential as the alphabet. The alphabetical arrangement also alludes to the fact that this psalm presents an orderly program and design for life. Its consecutive verses demonstrate how to progress towards HaShem in constant spiritual ascent.

 

Secondly, this psalm emphasizes HaShem's most crucial function as supplier of the physical needs of all creations: You open Your hand, and satisfy the desire of every living thing.^[3]

 

When a person recognizes that every bit of his energy and vitality is a perpetual gift of Almighty God, Who constantly gives life, he will dedicate every moment of his existence to an effort to draw ever closer to his Creator. Such a person thereby belongs to the World to Come, because throughout his lifetime his heart and mind are trained upon Divinity and eternity.^[4]

 

Chazal, our Sages, teach that this chapter of Psalms contains a blessing that is out of this world:

 

Berachot 4a R. Eleazar b. Abina says: Whoever recites [the psalm] Praise of David^[5] three times daily, is sure to inherit^[6] the world to come. What is the reason? Shall I say it is because it has an alphabetical arrangement? Then let him recite, Happy are they that are upright in the way,^[7] which has an eightfold alphabetical arrangement. Again, is it because it contains [the verse], Thou openest Thy hand [and satisfiest every living thing with favour]?^[8] Then let him recite the great Hallel,^[9] where it is written: Who giveth food to all flesh!^[10] — Rather, [the reason is] because it contains both.^[11] R. Johanan says: Why is there no nun in Ashre?^[12] Because the fall of Israel's enemies^[13] begins with it. For it is written: Fallen is^[14] the virgin of Israel, she shall no more rise.^[15] (In the West^[16] this verse is thus interpreted: She is fallen, but she shall no more fall. Rise, O virgin of Israel). R. Nahman b. Isaac says: Even so, David refers to it by inspiration^[17] and promises them an uplifting. For it is written: The Lord upholdeth all that fall.^[18]

 

Every psalm has something special. What is the significance of these two advantages? Why are they so important? One explanation is that these two aspects of Ashrei affirm our most basic beliefs. The two fundamental tenets of Judaism are that:

 

• God created the universe.
• God continues to watch over it (as opposed to the deist concept of God as a Divine clock-maker who created the universe and then left it running without intervention or direction).

 

Ashrei affirms both of these tenets. It contains all the letters of the alphabet, the letters with which God created the world. And the verse “You open Your hand and satisfy the wants of every living thing” confirms our belief in Divine providence.

 

A second explanation connects Ashrei to one’s personal spiritual growth. There are two requirements to attain ethical and spiritual goals:

 

• The study of Torah, which bestows enlightenment.
• Not be disturbed by the distractions of this world. Even if we merit the light of Torah, day-to-day demands and pressures may divert our attention away from our spiritual objectives.

 

Our psalm was written by King David as declared in the opening verse. I will discuss the circumstances that led to the writing of this psalm a little later.

 

Psalm 145 is commonly called Ashre (אשדי) because it is a significant part of the Ashre prayer which is recited twice during Shabbat Shacharit and as a prelude to Mincha.

 

The six psalms^[19] that conclude the Book of Psalms should be regarded as a distinct collection, a collection of songs of praise, for each psalm contains a command or admonition to praise HaShem, in addition to the cry, “praise the Lord - Halleluyah”, which opens and closes each of the last five psalms.^[20]

 

The Talmud cites Rabbi Yose in:

 

Shabbat 118b R. Jose said: May my portion be of those who eat three meals on the Sabbath. R. Jose [also] said: May my portion be of those who recite the entire Hallel^[21] every day. But that is not so, for a Master said: He who reads Hallel every day blasphemes and reproaches [the Divine Name]?^[22] — We refer to the ‘Verses of Song’.^[23]

 

The Talmud there explains that the reference to “Hallel” is to Pesukei Dezimra.^[24] Rashi explains that there are two psalms of praise: “Praise the Lord from the heavens”,^[25] and “praise God in His sanctity”.^[26] However, most commentators and halakhic authorities explain that the reference is to the last six Psalms in the Book of Psalms, as is stated in the Mishna:

 

Soferim 18:1 But after Yehi Kevod one must say … and the six Psalms of every day. And Rabbi Yose said, “Let my portion be among those who recite these six psalms every day”.

 

Pious Jews recite these six Psalms beginning with the Ashre^[27] and concluding with Psalm.^[28] Ashre is a very significant part of our prayers.

 

These psalms will be recited when HaShem’s praise will be great. When will His praise be great? At the ingathering of the exiles, when the entire human race will see the wonders He will perform for Israel.^[29]

 

Our chapter of psalms speaks of the food that HaShem gives us:

 

Ask an average person to describe kosher food^[30] and they might say it is food “blessed by a rabbi”. The word “kosher”, however, is Hebrew for “fit” or “appropriate” and describes the food that is suitable for a Jew to eat. Whether a particular food is considered kosher or not usually has to do with whether any substance or product used in its manufacture was derived from a non-kosher animal or even an animal that is kosher but was not slaughtered in the prescribed manner. Rabbinic supervision of the production of food (a practice called Hashgacha) enables it to carry a “seal of approval”, but no, it is not “blessed by a rabbi”.

 

Everything in creation was originally created perfect. Because of the sin of Adam, all of creation crashed. Originally, Adam ate only vegetables and fruits and there was no excretion because his food had no negative components which needed refining. After the sin, there was a negative component to food which needed refining. This is why the Jews of the Exodus in the days of Moses did not have to go to the bathroom. The manna had no negative component,^[31] therefore there was no excretion, as we read in the Midrash.

 

Midrash Rabbah - Numbers XVI:24 The Holy One, blessed be He, said to them- ‘You provoke Me by means of the very good that I have conferred upon you! When they came to the wilderness, I gave them manna to eat forty years, and none of them needed to answer nature's call during all those forty years. They ate the manna and it was transformed into flesh for them’; as it says, Man did eat the bread of the mighty (Ps. 78:25).1 With this bread they provoked Him. One would say to the other: ‘Do you not know that we have passed many days without having had a call of nature, and that a man who does not receive such a call four or five days dies?

 

This was a great mercy from HaShem! Consider that the camp in the wilderness was more than ten miles across. This means that one would have had quite a hike just to go to the bathroom! (Excretory functions had to be performed outside the camp.)

 

Just as man is made up of a spiritual and a physical component, so too is everything that lives. Things like fruits and vegetables, as well as meat, have a physical and a spiritual component. Thus, the physical component is used to nourish the body and the spiritual component is used to nourish the soul. This is why eating only those things permitted by HaShem is so important! If we eat that which is not called “food”, then we fail to nourish our souls and we become unable to absorb spiritual matters. Throughout the Tanakh and the Nazarean Codicil,^[32] if it is permitted by HaShem to be eaten, then it is called FOOD. Unkosher things which are eaten, are never called food by HaShem.

 

When we eat, we are extracting the positive components of food and excreting the negative components. The physical is excreted as brown stuff, and the spiritual component is the smell. As Chazal teach, the sense of smell is a direct connection to the soul.

 

Consider the following very sober thought: Since Yeshua^[33] kept the whole Torah (law) therefore He ate only kosher things. He ate only what the Bible calls food. Everything He ate was kosher.

 

Could Yeshua come to your house for dinner?

 

At the marriage feast of The Lamb will everything be kosher?

 

How ought we to live in light of this? Do we want Yeshua to be able to come in and sup with us? Do we want to have fellowship with HaShem?

 

The rest of this paper will be examining what it takes to be able to have Yeshua come to your house for dinner.

 

Definitions and explanation:

 

What is food? We can understand the answer to this question by examining what happens when we stop eating. After a few days, or less, we start to become weak and faint. If we continue without food for an extended period, we will die. Therefore, Chazal (Our Sages) teach that food is used to connect the soul to the body. This explains why the Korbanot (sacrifices) are called “food” for HaShem. HaShem does not eat in the sense that we eat. HaShem has no physicality. Thus, we understand that HaShem’s food is that which connects Him to our physical world. He is the “soul” of the world He is the spiritual component of our physical world. In fact, the Hebrew word Korbanot means “to draw near”.

 

The only time the word "Kasher" or Kosher is found in the scriptures is in the following passages. Note that the context has nothing to do with food:

 

Esther 8:5 "If it pleases the king," she said, "and if he regards me with favor and thinks it the right thing to do, and if he is pleased (וְכָשֵׁר) with me, let an order be written overruling the dispatches that Haman son of Hammedatha, the Agagite, devised and wrote to destroy the Jews in all the king's provinces.

 

Kohelet (Ecclesiastes) 10:10 If the ax is dull and its edge unsharpened, more strength is needed but skill will bring success (הַכְשֵׁיר).

 

Kohelet (Ecclesiastes) 11:6 Sow your seed in the morning, and at evening let not your hands be idle, for you do not know which will succeed (יִכְשָׁר), whether this or that, or whether both will do equally well.

 

The Encyclopedia Judaica translates the word to mean "fit" or "proper". The encyclopedia Judaica says that it is to "denote food that is permitted", among other things.

 

HaShem's food for man before the flood:

 

Bereshit (Genesis) 1:26-31 Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground." So God created man in his own image, in the image of God he created him; male and female he created them. God blessed them and said to them, "Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground." Then God said, "I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. And to all the beasts of the earth and all the birds of the air and all the creatures that move on the ground--everything that has the breath of life in it--I give every green plant for food." And it was so. God saw all that he had made, and it was very good. And there was evening, and there was morning--the sixth day.

 

According to the above pasuk, vegetarianism was commanded by God as the ideal diet. Originally man and animals were vegetarians. Were mushrooms included?^[34] It says every "green" plant...

 

Bereshit (Genesis) 2:15-18 HaShem God took the man and put him in the Garden of Eden to work it and take care of it. And HaShem God commanded the man, "You are free to eat from any tree in the garden; But you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die." HaShem God said, "It is not good for the man to be alone. I will make a helper suitable for him."

 

Eating food was the initial factor which caused man's death. The original sin was eating non-kosher food, which was forbidden by an oral law!!

 

Bereshit (Genesis) 3:17-19 To Adam he said, "Because you listened to your wife and ate from the tree about which I commanded you, 'You must not eat of it,' "Cursed is the ground because of you; through painful toil you will eat of it all the days of your life. It will produce thorns and thistles for you, and you will eat the plants of the field. By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return."

 

We are to eat of that which is from the ground.

 

The first or "original" sin was eating non-kosher food. What we eat is important! Look at all of the consequences of that first sin.

 

Bereshit (Genesis) 3:21-24 HaShem God made garments of skin for Adam and his wife and clothed them. And HaShem God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever." So HaShem God banished him from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

 

Eating of one tree will cause us to live forever.

 

Bereshit (Genesis) 6:21-22 You are to take every kind of food that is to be eaten and store it away as food for you and for them." Noah did everything just as God commanded him.

 

The only food that God permitted to be eaten were green plants for both man and animal!

 

 God's food for man after the flood:

 

Bereshit (Genesis) 9:1-5 Then God blessed Noah and his sons, saying to them, "Be fruitful and increase in number and fill the earth. The fear and dread of you will fall upon all the beasts of the earth and all the birds of the air, upon every creature that moves along the ground, and upon all the fish of the sea; they are given into your hands. Everything that lives and moves will be food for you. Just as I gave you the green plants, I now give you everything. "But you must not eat meat that has its lifeblood still in it. And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each man, too, I will demand an accounting for the life of his fellow man.

 

 God gave Noah and his family and descendants plants and animals to eat.

 

According to the Torah,^[35] only certain kinds of animals are considered inherently kosher. For land animals, any creature that both chews its cud and has split hooves is kosher.^[36] For sea creatures, any fish that has both fins and scales is acceptable, and for birds, only those birds approved by the Torah, or others that later authorities have judged to be like them, a list that excludes scavengers and birds of prey. 

 

Kosher Slaughter

 

The existence of the oral tradition is alluded to in the Written Law in numerous places. For example: The Torah says: (Deut. 12:20) "When HaShem expands your borders as He promised you, and your natural desire to eat meat asserts itself, so that you say; 'I wish to eat meat', you may eat as much meat as you wish, you need only slaughter your cattle and small animals, in the manner I have commanded you." Nowhere in the Written Torah is such a manner described. So, what is the manner in which we are supposed to slaughter cattle?

 

Rashi puts it this way:

 

you may slaughter... as I have commanded you We learn [from here] that there is a commandment regarding slaughtering, how one must slaughter. [Since this commandment is not written in the Torah, we deduce that] these are the laws of ritual slaughtering given orally to Moses on [Mount] Sinai.^[37]

 

Though the laws of slaughtering cattle are not explained in the Written Torah, they are described in detail in the Oral Law. The written law can be understood ONLY in conjunction with the oral law.

 

The Torah says:

 

Devarim (Deuteronomy) 12:21 If the place where HaShem your God chooses to put his Name is too far away from you, you may slaughter animals, as I commanded you, from the herds and flocks HaShem has given you, as I have commanded you, and in your own towns you may eat as much of them as you want.

 

'You shall slaughter <the animal> as I commanded you'. Nowhere in the Torah do we find HaShem commanding Moshe about the laws of Shechita (slaughter).

 

Q. Why does the Torah specify that the laws of Shechita were taught on Har Sinai?

 

A. To teach us that just as Shechita was taught in detail on Har Sinai, so too, all the mitzvot were taught in detail on Har Sinai.

 

The Jewish Encyclopedia, on the oral law, lends us some insight into this oral law:

 

Judah ha-Nasi infers^[38] from the sentence "Thou shalt slaughter",^[39] in which is no reference to any description of the ritual connected with slaughtering, that God taught Moses orally the place and method of the act. This proof of Judah ha-Nasi's of the existence of an oral tradition regarding the ritual of slaughtering was generally but erroneously interpreted as though he had inferred from "ka-asher ‘iwitika" (= "as I have commanded thee"), the words following "we-zabahta," that God verbally instructed Moses how to slaughter. This proof was, therefore, attacked on the ground that the words "as I have commanded thee" refer to ib. xii. 15. Judah ha-Nasi actually drew his inference, however, merely from the words "we-zaba’ta",[40] since the term "slaughter" implies a certain ritual in the performance; and as this was not given to Moses in writing it must have been given to him by word of mouth. The following examples of Mosaic laws are held to require some explanation or supplement not given in the written law, and consequently to presuppose the existence of an oral law to furnish the explanation or supplement in question.

 

The law that a shochet's knife must be examined before slaughtering is derived from the Book of Joshua, but found only in the oral law.

 

Even permitted food must be taken at a permitted time:

 

Vayikra (Leviticus) 19:23-25 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of. But in the fourth year all the fruit thereof shall be holy to praise HaShem [withal]. And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I [am] HaShem your God.

 

Remember also that chametz, leaven, is permitted all year EXCEPT at Passover.

 

The following vision is often misunderstood. Most folks believe that it means that there are no longer requirements for kosher food:

 

II Luqas (Acts) 10:13-35 Then a voice told him, "Get up, Peter. Kill and eat." "Surely not, Lord!" Peter replied. "I have never eaten anything impure or unclean." The voice spoke to him a second time, "Do not call anything impure that God has made clean." This happened three times, and immediately the sheet was taken back to heaven. While Peter was wondering about the meaning of the vision, the men sent by Cornelius found out where Simon's house was and stopped at the gate. They called out, asking if Simon who was known as Peter was staying there. While Peter was still thinking about the vision, the Spirit said to him, "Simon, three men are looking for you. So get up and go downstairs. Do not hesitate to go with them, for I have sent them." Peter went down and said to the men, "I'm the one you're looking for. Why have you come?" The men replied, "We have come from Cornelius the centurion. He is a righteous and God-fearing man, who is respected by all the Jewish people. A holy angel told him to have you come to his house so that he could hear what you have to say." Then Peter invited the men into the house to be his guests. The next day Peter started out with them, and some of the brothers from Joppa went along. The following day he arrived in Caesarea. Cornelius was expecting them and had called together his relatives and close friends. As Peter entered the house, Cornelius met him and fell at his feet in reverence. But Peter made him get up. "Stand up," he said, "I am only a man myself." Talking with him, Peter went inside and found a large gathering of people. He said to them: "You are well aware that it is against our law for a Jew to associate with a Gentile or visit him. But God has shown me that I should not call any man impure or unclean. So when I was sent for, I came without raising any objection. May I ask why you sent for me?" Cornelius answered: "Four days ago I was in my house praying at this hour, at three in the afternoon. Suddenly a man in shining clothes stood before me And said, 'Cornelius, God has heard your prayer and remembered your gifts to the poor. Send to Joppa for Simon who is called Peter. He is a guest in the home of Simon the tanner, who lives by the sea.' So I sent for you immediately, and it was good of you to come. Now we are all here in the presence of God to listen to everything the Lord has commanded you to tell us." Then Peter began to speak: "I now realize how true it is that God does not show favoritism But accepts men from every nation who fear him and do what is right.

 

Now, in the above passage, I would like everyone to note that Peter DID NOT EAT ANYTHING! This was a VISION. Further, Peter himself tells us that the vision had absolutely nothing to do with food! It had to do with the acceptance of righteous Gentiles.

 

The following passage again emphasizes that the vision had nothing to do with food, further, it was just a VISION:

 

II Luqas (Acts) 11:1-18 The apostles and the brothers throughout Judea heard that the Gentiles also had received the word of God. So when Peter went up to Jerusalem, the circumcised believers criticized him And said, "You went into the house of uncircumcised men and ate with them." Peter began and explained everything to them precisely as it had happened: "I was in the city of Joppa praying, and in a trance I saw a vision. I saw something like a large sheet being let down from heaven by its four corners, and it came down to where I was. I looked into it and saw four-footed animals of the earth, wild beasts, reptiles, and birds of the air. Then I heard a voice telling me, 'Get up, Peter. Kill and eat.' "I replied, 'Surely not, Lord! Nothing impure or unclean has ever entered my mouth.' "The voice spoke from heaven a second time, 'Do not call anything impure that God has made clean.' This happened three times, and then it was all pulled up to heaven again. "Right then three men who had been sent to me from Caesarea stopped at the house where I was staying. The Spirit told me to have no hesitation about going with them. These six brothers also went with me, and we entered the man's house. He told us how he had seen an angel appear in his house and say, 'Send to Joppa for Simon who is called Peter. He will bring you a message through which you and all your household will be saved.' "As I began to speak, the Holy Spirit came on them as he had come on us at the beginning. Then I remembered what the Lord had said: 'John baptized with water, but you will be baptized with the Holy Spirit.' So if God gave them the same gift as he gave us, who believed in the Lord Yeshua Mashiach, who was I to think that I could oppose God?" When they heard this, they had no further objections and praised God, saying, "So then, God has granted even the Gentiles repentance unto life."

 

Hopefully, we all have a better understanding of kosher food, and therefore what HaShem meant in our pasuk:

 

Tehillim (Psalms) 145:15 The eyes of all wait for Thee, and Thou givest them their food in due season.

 

Ashlamatah: Melachim alef (I Kings 2:1-12)

 

 

Rashi’s Commentary on Melachim (I Kings 2:1-12)

 

5 You also know what Joab the son of Zeruiah did to me by showing them the letter which David had sent through Uriah.

 

And shed the blood of war in peace Since they were at peace with him, they were not on guard against him.

 

And he put the blood of war upon his girdle that was about his loins He had girded his sword, attached to his loins, not in the customary manner of those girding swords, and he went out to meet Amasa. He turned the opening downward so that it should easily fall out of the sheath to the ground as it says (Samuel II 20:8) “and he went out towards Amasa and it fell out.” As soon as it fell, Joab [nonchalantly] retrieved it, and held it ready in his hand. Amasa presumed he retrieved it solely to pick it up from the ground, and was not alert to guard himself against an attack from the sword which was in Joab’s hand.

 

6 And do not let his hoary head go down to the grave in peace Do not let him die a natural death [since this will minimize his worldly punishment and cause him to fall into purgatory for torturous purification.

 

8 Who cursed me with a grievous curse [Others maintain] נִמְרֶצֶת means clear and unquestionable as (we find) in (Job 16:3): “what will bring clarity to you (ימריצך),” and (Job 6:25): “how clear (נמרצו) are right words,” the same as נִמְלְצוּ a derivation of the word מְלִיצָה, an interpretation or clarification.

 

9 For you are a wise man Turn your attention to find for him an iniquity justifying a death penalty in another matter.

 

 

Commentary on the Ashlamatah of Melachim (I Kings 2:1-12)

By: H.Ex. Adon Shlomoh Ben Abraham

 

The background for our reading begins in I Chronicles. 23:1where we are told, “Now David was old and full of days; and he made Solomon his son king over Israel.  And he gathered together all the princes of Israel, with the priests and the Levites.^[41]  We see that as David’s time drew near to die, he gave Solomon, as we say, “last-minute instruction.” As a father and spiritual leader, he encourages his son to be a leader to show yourself a man. In the sense of the Rabbinic exhortation. “In the place where there are no men, strive to be a man.”^[42] In biblical terms, to "show yourself a man" means to embody the qualities of strength, courage, and moral integrity. It is a call to stand up for what is right, act with conviction, and lead with love for the good of others.  David is instructing his son Solomon to stand up for what is right, act with courage, and display moral integrity.  Being a man is to lead, and that means making a decision, following up, and following through with the decision you’ve made as you govern God’s people. An interesting thought pointed out to me the other day is that God never brings deliverance to his people without actions on the part of his children. This phrase, ‘to show yourself a man,’  is part of King David's final words to his son Solomon, emphasizing the importance of character, leadership, and action, and the responsibilities that come with it.  Jewish tradition has maintained based on statements in the Talmud that the prophet Jeremiah wrote Kings. ^[43] Kings has a complex history and may not have been contributed to by a single author, and may have been compiled by Jeremiah, as some scholars postulate.

 

First Kings 1, as the backstory to our reading, narrates the crisis around Solomon’s succession. The key issue is who is the rightful heir of David. Jewish messianic expectation is built on the premise that Mashiach must be a direct descendant of David through a legitimate royal line publicly anointed and accepted by Israel.^[44] Thus, 1 Kings 1 could be considered as a prototype for how the Davidic line is preserved against internal threats. Solomon is one of the few kings explicitly anointed with oil (1 Kings 1:39). In Jewish tradition, mashiach literally means “anointed one.” The Anointing of Solomon by the Priest Zadok becomes a Messianic Prototype. The public anointing at Gihon is a paradigm for the future Davidic anointing. The Talmud (Horayot 11b) notes that kings are anointed only when succession is contested — a pattern expected in messianic times. Midrash Tehillim 2 connects Davidic anointing scenes with the future “anointed king” of Psalm 2. Thus Solomon’s anointing becomes the model for what a Davidic messiah’s public confirmation looks like.

 

David’s Final charge or exhortation to Solomon becomes the blueprint for a Messianic King.

David’s last words to Solomon (2:1–4) are not merely fatherly advice — they are a Torah-based definition of kingship. David commands Solomon to:

• “Walk in the ways of the LORD.”
• “Keep His statutes, commandments, judgments, and testimonies.”
• “So that the LORD may establish His word… that there shall not fail you a man on the throne of Israel.”

This is the core of the Davidic covenant, which becomes the foundation for Mashiach ben David.

According to the following Jewish sources: Rambam, Hilkhot Melakhim 11:1: Mashiach must restore the Davidic kingdom by walking in Torah and leading Israel in Torah. Radak on 1 Kings 2:3: David’s charge is the condition for the Davidic dynasty's eternality. And in Sifrei Devarim 17: The king’s primary role is to uphold Torah. Thus, 1 Kings 2 provides the ethical and covenantal criteria for the future Messiah.  Much of the chapter deals with Solomon removing dangerous figures:

• Adonijah (false claimant)
• Joab (bloodshed and rebellion)
• Shimei (covenant violator and threat to stability)
• Abiathar (priestly figure aligned with rebellion)

This is not personal vengeance — it is the purification of the kingdom. Jewish tradition teaches that the Messiah must: Eliminate corruption and remove violent or rebellious elements from among the people and establish a kingdom of justice and righteousness.^[45]

 

When David realized that his life was coming to an end, he first encouraged his son, Solomon, to be valiant in observing the commandments of God. “I go the way of all the world” (Josh. 23:14), like all men, I go the way of death; “be strong and be a man,”  Be brave and courageous to keep the commandments of the Lord, just as in (1 Sam. 4:9) the idea in which the bravery is to show itself is in being a man and standing for the right and the things of HaShem. The phrase teaches us to observe or obey whatever is to be observed in relation to HaShem's instruction. (Gen. 26:5, Lev. 8:35; 18:30), These examples bring a more precise definition from the context, and as in Gen. 26:5, to teach obedience to the law of God in all its extent, or, according to the first definition, to walk in the ways of HaShem as opposed to walking in a way that is in opposition to what HaShem desires for his children. This admonition was the same as Moses' instruction to the children in (Deut.8:5ff, 10-12) and (31:7f, 23f).

 

David continues with a straightforward reason for the previous instruction, that thou mayest prosper in all that thou does, and whithersoever thou turnest thyself;  that the Lord may establish His word which He spoke concerning me, saying: If thy children take heed to their way, to walk before Me in truth with all their heart and with all their soul, there shall not fail thee, said He, a man on the throne of Israel. By keeping the commandments, David tells Solomon, you will benefit in two ways. First, you will be blessed in all you do, and you will receive the natural benefits of doing good deeds and living a life according to Torah. Furthermore, by practicing the commandments, one actually gains wisdom and understanding, and as one does the will of HaShem, the true and right ways become ingrained in one’s soul until they become second nature.^[46] The second benefit is that ‘you will not lack a man to sit on the throne of Israel’ and “God will fulfill his promise to establish the throne of his Kingdom.’ (2 Sam.7:12)

 

There are five gifts that God gave to his people, of which three were given conditionally: the land of Israel, the holy temple, and the Kingdom of the House of David, and two were given unconditionally. The land of Israel and the holy temple were two gifts given to the entire Jewish people, and he made them dependent upon the behavior of the nation as a whole.  The kingdom of the house of David, though, was promised to David and his descendants alone; therefore, it was dependent upon their behavior as to whether they retained that throne. The two things that were given unconditionally were the Torah, the five books of Moses, and the priesthood to Aaron and his descendants. The Torah that Moses commanded us is the inheritance of the congregation of Israel. Abarbanale interprets this as there are no conditions for this inheritance; it is the possession of the Jewish people, whether they abide by its laws or not.  As for the priesthood, it's called an ‘eternal covenant of salt,’ and even if the children of the priesthood are wicked who do not follow God, it is not taken away from them, for God said to Phinehas the priest it will be for him and his descendants after him a covenant of an eternal priesthood.^[47]

 

As for the promise God made to David, part of the promise was that his descendants would never completely die out, and if a generation arose that abandoned the Torah, they would be driven out of the land, but their descendants would eventually return to inherit it again.  Part of this is the aspect of the promise that God made to David, which is dependent upon the whole of the Jewish people, both Judea and the other ten tribes. If the people of Israel are not worthy of having a king, even the descendants of David cannot ascend the throne until the time of the final redemption, then the throne will again be established and returned to the House of David.^[48]

 

After an admonition of the importance of following God’s Torah, David communicated to his successor a few more special instructions: Solomon, I have a little housecleaning I need you to take care of.  First of all (v.5-6), do not forget to punish Joab for his wickedness done to me.^[49]  David mentions only the two crimes of Joab, by which he had already twice deserved death, namely, his killing the two generals. Abner^[50] (2 Sam. 3:27) and Amasa, the son of Jether^[51] (2 Sam. 20:9-10). The name יֶתֶר is written יִתְרָא in 2 Sam. 17:25. Joab had murdered both of them out of jealousy, treacherously and maliciously. Thereby, he had not only grievously displeased David and shown defiance to his royal authority, but by the murder of Abner had exposed the king to suspicion in the eyes of the people for having instigated the crime himself. (2 Sam. 3:28, 37). ^[52]  Joab’s execution (2:28–34) is framed as cleansing Israel of innocent blood, restoring moral order, and fulfilling divine justice. This echoes the messianic themes: we find in  (Isaiah 1:25): God will “purge away your dross.”  Zechariah 13:2 tells us: God will remove impurity from the land. And in (Malachi 3:3), a purification of leadership comes before redemption. The commentators Ralbag and Abarbanel note that a kingdom stained with bloodshed cannot be the vessel for divine blessing — a principle which is central to the messianic hope. David gave Solomon time to act according to your wisdom, but do not let his white hair go down to Sheol in peace; in other words, he shall not die a natural death.^[53] Here is an interesting concept. The “white hairs” have lived long enough that they understand the benefits (Blessings) of serving HaShem and the curse (lack of Benefits) that follows if one fails to make the correct choices in life, and like most things in life, we can’t change them; we can only reap the consequences of our actions.

 

The demands of justice required that Joab should be punished, and Solomon should not forget the kindness shown to me by Barzillai.  Solomon was to show gratitude to the sons of Barzillai the Gileadite,^[54] and make of them companions at his table, because Barzillai had supplied David with provisions on his flight from Absalom (2 Sam. 17:27ff, 19:32ff.).  David wanted Barzillai’s sons to reap what their father had sown.   The words of David to Solomon, remember to bring Barzillai to eat at your table.  According to 2 Sam. 19:38, Barzillai allowed one son to follow the king to his court. “For so they drew near to me,” David said, and they showed kindness to me by supplying me with food (2 Sam. 17:27). Barzillai alone is named, though, as he was a man of eighty years old, he was certainly supported by his sons, and we can be sure he had more than one and one of those continued with David as representative of the others.  One wonders what the messianic implication of the future is for the descendants of Barzillai?  Will they have a special place at the table of the Messiah, or was this just a one-time event during the life of King Solomon? Maybe the character of Barzillai is the pattern all men will be judged according to, as Yeshua taught in Matthew. 25:31ff when he said, as you have done to the least of these, my brothers, you have done it to me.

 

We now come to the enemies of King David.  In verse 8, one named Shimei Ben Gera, a Benjamite, is remembered because “he came out and cursed me with an explicit curse.”  Although Shimei later on, after he saw that the political winds had changed, came back to David and repented. David was now victorious and had the upper hand over his enemies, and David understood that the repentance from Shimei was not sincere, but only mouthed words due to his fear. David told Solomon do not be misled by my mercy, watch him carefully, and when you see the right time, bring punishment upon him for his sin.^[55]  David continues with, Perhaps you have also seen by divine revelation that among his descendants will be Mordechai and Esther, who will bring great salvation to Israel, but do not let that influence your decision to bring him to justice, but now that he has children to carry on his line, he must now die for his own sin.^[56]  Now therefore hold him not guiltless, for thou art a wise man; and thou wilt know what thou oughtest to do unto him, and thou shalt bring his white head down to the grave with blood. (v.9)

 

We are told David reigned 40 years over Israel (1011–971 BCE). For seven years, his capital was in Hebron, and then he moved it to Jerusalem, from which he ruled for the remaining 33 years. He was about 70 years old when he died (2 Sam. 5:4). David was remarkable in many respects: he was a warrior, poet, musician, military genius, administrator, and man of God. David experienced both outstanding success and crushing failure. Under David's rule and guidance, the borders were extended, and the influence of his nation greatly increased, and his influence expanded across the borders of Israel into the greater Middle East and even south into Egypt.  David was both greatly loved and greatly hated during his lifetime, as we often see when great men come along. Yet perhaps his most significant characteristic was his heart that ran after God.  As a deer pants for flowing streams, so pants my soul for you, O God. My soul thirsts for God, for the living God. ^[57]

 

David slept with his fathers and was buried in the city of David.  And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. And Solomon sat upon the throne of David, his father; and his kingdom was established. (v.10-12) The day of David’s passing was recorded as during the Holiday of Shavuoth, and this day, Shavuoth, is remembered as the anniversary of David's death.^[58] And Solomon became King and established his kingdom in the year 2924 from the date of creation, and Solomon's reign was a reign of peace.^[59] Solomon failed to heed the admonition of his father, King David, and  “Accordingly, we read, “Solomon’s heart turned away after other gods in his old age” (1 Kings 11:4).^[60]  Jewish tradition repeatedly uses Solomon’s throne as a symbol of the messianic throne, a prototype and a messianic foreshadowing. In Psalm 72 (a psalm “for Solomon”), is interpreted by many midrashim as describing the Messiah. In Midrash Tehillim 72, we learn Solomon’s reign foreshadows the future redemption. And Rashi on Isaiah 11:1 tells us the Messiah is a new “shoot” from the Davidic line that Solomon embodied. May we merit to live in the days when the Messiah restores his kingdom, gathers all the house of Israel back into the land, and rebuilds and establishes the temple.

 

Verbal Tallies

By: Hakham Dr. Hillel ben David

Devarim (Deuteronomy) 31:14 – 32:4

Tehillim (Psalms) 145:1-21

Melachim Alef (I Kings) 2:12-12

 

Looking at the Hebrew of Devarim  31:14 and I Kings 2:13, what is the verbal / lexical tally that connects these two passages?

 

The verbal connection between these two passages hinges on the Hebrew root בּוֹא (bo), specifically in the context of "coming" or "presenting oneself" before authority during a transition of power.

 

While both passages describe a formal "coming" or "entry" into a sphere of power, the precise lexical tally connecting the act of appearing before the next stage of leadership is:

 

Root: בּוֹא (bo) — To come, go, enter, or present oneself.

 

Devarim (Deuteronomy) 31:14 HaShem said to Moses: The time is drawing near for you to die. Call Joshua and present yourselves in the Tent of Meeting, that I may instruct him. Moses and Joshua went and presented themselves [וַיִּֽתְיַצְּב֛וּ] [Note: a form of H935 implied in the entry to the Tent] in the Tent of Meeting.

 

Melachim alef (I Kings) 2:13 Adonijah son of Haggith came [וַיָּבֹא – H935] to Bathsheba, Solomon’s mother. She said, 'Do you come in peace?' He replied, 'In peace.'"

 

The tallying word H935 in these contexts signifies a formal approach to the "Seat of Power" during a succession crisis:

 

Moses and Joshua: They "come" (H935) into the Tent of Meeting to transfer the Divine mandate.

 

Adonijah: He "comes" (H935) to the Queen Mother to attempt a final maneuver for the throne.

 

In the Bnei Yissaschar's view, the "Coming" (H935) represents the movement of the "Body" toward the "Head." While Joshua’s entry was holy, Adonijah’s was a "shell" (Kelipah) trying to hijack the Messianic line of Solomon.

 

* * *

 

What is/are the thematic connection(s) between Devarim (Deuteronomy) 31:14 – 32:4, and Tehillim (Psalms) 145:1-21?

 

The thematic bridge between Deuteronomy 31:14 – 32:4 (the introduction to the Song of Ha’azinu) and Psalm 145 (Ashrei) is the transition from the limited leadership of man to the eternal Sovereignty of HaShem.

 

1.      In Deut. 32:4, God is introduced as "The Rock [הַצּוּר], His deeds are perfect." This "Rock" is the unchanging foundation.

2.      Psalm 145 connection: The Psalm emphasizes the steadfastness and reliability of God’s works across all generations. He is the "Rock" that supports all who fall (v. 14).

 

1.      Deuteronomy 32:4 defines God as a "God of faithfulness [אֱמוּנָה]... just and right is He.

 

2.      Psalm 145 connection: Verse 17 mirrors this exactly: "HaShem is righteous [צַדִּיק] in all His ways, and faithful in all His works." Both texts serve as a legal "justification" of Divine judgment (Theodicy[61]).

 

1.      In Deuteronomy 32:3, Moses commands: "Ascribe greatness [גֹּדֶל] to our God.

 

2.      Psalm 145 connection: The Psalm is a response to this command. David declares in verse 3: "Great is the LORD... His greatness [גְּדֻלָּתוֹ] is unfathomable". The "Mouth" and the "Song" Moses is told his time is near (31:14) and he must teach the people a song to remain in their mouths (31:19).

 

Psalm 145 connection: David concludes the Psalm (v. 21) by saying, "My mouth shall utter the praise of HaShem." Both passages ensure that the Divine Name is physically articulated by the nation to prevent spiritual "forgetting."

 

The Bnei Yissaschar notes that Deuteronomy 31-32 is about the End of Days (Acharit HaYamim). While Moses (the "Head") passes away, the Song remains. Psalm 145 is the only Psalm titled Tehillah (Praise), representing the "10th String" that will be sung when the "Rock" is fully revealed.

 

Moses provides the Warning (the Law), and David provides the Realization (the Praise).

 

* * *

 

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

 

What is the eschatological message of Melachim Alef (I Kings) 2:12-12?

 

In Jewish thought, I Kings 2:12 And Solomon sat upon the throne of David his father; and his rule was firmly established—is the quintessential archetype for the Messianic Era.

 

The eschatological message, according to sources like the Radak, Abarbanel, and the Zohar, is the transition from "Conflict" to "Rest".

 

Solomon’s throne being "firmly established" signifies the shift from the Mishkan (a temporary, moving tent) to the Beit HaMikdash (the permanent Stone Temple). This prefigures the Third Temple, which will be "established" eternally. The Bnei Yissaschar notes that Solomon’s name (Shlomo) comes from Shalom (Peace), representing the state of the world when the Ohr HaGanuz (Hidden Light) finally settles into physical reality.

 

The Zohar (Parshat Vayechi) teaches that the Davidic dynasty is compared to the Moon. Solomon represents the 15th generation from Abraham, the "Full Moon". Melachim alef (I Kings) 2:12 signals the moment when the "Moon" (Malchut/The Kingdom) no longer wanes. Eschatologically, this refers to the prophecy in Isaiah (30:26) where "the light of the moon shall be as the light of the sun."

 

In the Bnei Yissaschar’s framework, David is the "Heart" (the pulse of longing/war/teshuvah) and Solomon is the "Head" (wisdom/attainment). The establishment of the throne means the "Heart" and "Head" are no longer at odds. The Mashiach (who is "the son of David" but possesses the "wisdom of Solomon") will rule a world where physical labor (the body) and spiritual wisdom (the head) are perfectly synchronized.

 

The verses immediately following (v. 13-25) describe the removal of Adonijah. In Jewish eschatology, before the true Kingdom is established, there are "false claimants" (Kelipot)—forces that try to hijack the light for ego. The "firmly established" throne of I Kings 2:12 implies the final Birur (refining), where all false versions of peace and leadership are dissolved, leaving only the "Seed of Truth."

 

 

Nazarean Talmud

Sidra of D’varim (Deuteronomy) 31:14 – 32:4

Sabbath “Hen Qarvu Yamekha”- “Behold, your days approach”

By: Hakham Dr. Eliyahu ben Abraham

 

 

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

 

 

Commentary on Hakham Tsefet’s School of Peshat

 

An Awesome Experience

What should be evident to each of us is that we are fast approaching the end of this reading cycle. It brings with it an anticipation and a sense of accomplishment. With it we also embrace the truth of new beginnings. This sits well with the season of Shuba (return) and Shabbat HaGadol.

 

The three-and-one-half-year trek through the Mesorot of Mordechai (Gospel of Mark) and Luqas, accompanied by 2 Luqas (Acts), Romans, and now Ya’aqob, has been a wonderful experience. We cannot fully observe the picture of Messiah and his talmidim from any other setting. Having seen the depth of genius exemplified in Hakham Tsefet, Hakham Yehudah (Jude), and Hakham Shaul makes these Torah Scholars take on a light that has NEVER before seen.

 

Scholars have yet to fully plumb the mechanism of expressing the Master’s Mesorah. The systematic elucidation of the Mesorah is daunting. Our work has only scratched the surface of understanding what Yeshua taught and what his Talmidim understood of it. If we are to proclaim the Mesorah to the Gentiles/Nations, does this not presuppose our understanding of the material? Furthermore, what about all of this hermeneutic stuff? We can say without a doubt that we have in no way exhausted these materials. Nor has there been enough scholarly work from this perspective.

 

Hakham Tsefet, through his amanuensis Mordechai (Mark), paints a picture of Yeshua in terms of a Peshat genre. As such, the Mesorah of Mordechai (Mark) is one of the most allusive and cryptic books of the Nazarean Codicil. Some would even suggest that the “Gospel” of Mark is more allusive and cryptic than the “Gospel” of John.^[65] In this vein, we come to conclude that Hakham Tsefet presented a form of mysticism that we have identified as “Normal Mysticism.” Thusly, we can suggest that the “Mesorah of Mordechai” is a “Mesorah of Normal Mysticism.” The aspects of “Normal Mysticism” found in this “Gospel” establish the basis for an organic understanding of Yeshua’s teachings and practices. According to Hakham Tsefet’s presentation of the Master’s Mesorah, the “Kingdom” (governance of G-d through the Bate Din and Hakhamim) is the central organic thought that unites every level of the PaRDeS hermeneutical system.

 

Therefore, this predisposes acceptance of the Torah as taught by those Bate Din as the “normative standard” accepted by every Jew. There can be no “Kingdom of G-d” without a legal standard to follow as well as a caste of Jewish Scholars to interpret challenging aspects of that “normative standard.” Consequently, this means that Yeshua’s talmidim, following Yeshua’s practice and guidance, were a “norm-oriented” group. Chief among these groups were the P’rushim” (Pharisees) to which Yeshua and his talmidim belonged. Other Jewish groups may have taught a standard that was not wholly in accordance with the Pharisaic point of view. But, Newman shows in his work that these “other” groups accepted the guidance of the “Hakhamim.”^[66]

 

Yeshua’s words, “proclaim my Mesorah everywhere,” have a greater meaning in Greek. The Greek word “κτίσις” – ktisis, is generally translated as “creation.” As such, the Master’s words would say, “Proclaim my Mesorah to all creation.” Consequently, this has a deeper meaning in another hermeneutic genre. But in a Peshat commentary, it should mean what it says. We must, therefore, examine other possible connotations of the word. Lexical definitions categorize this word as an “institution.” ^[67] This word deserves more attention than we can afford at present.

 

Nevertheless, if “κτίσις” – ktisis, is associated with the idea of an institution, we can offer some further meaning. Yeshua’s words can then be understood to mean that the Mesorah is to be taught in Nazarean institutions such as Bate Midrash and Esnogas (Synagogues). Therefore, this suggests a continuity of thought between acceptance of the Torah as elucidated by the Hakhamim and Nazarean institutions of study. For one to accept the teachings of the Master, he must adhere to the teachings of the Nazarean Hakhamim. Likewise, there must be an acceptance of a Nazarean normative standard. Herein, this, in turn, makes Nazareans a “norm-oriented” group. Thus, we can see that acceptance of the Torah as taught by those in Nazarean Bate Din is essential to the Nazareans as a “norm-oriented” group.

 

Now, someone might ask the question, where are the laws and teachings of the Master concerning these matters? The Nazarean Codicil is instructive and insinuative. Firstly, it is a prototypical Mesorah. Its organic style laid the foundation for materials of the same genre. Secondly, the “Mesorah”^[68] As we know it today is taken for granted in the Nazarean Codicil. Thusly, the Master’s statement “if you love me keep my commandments” is not a reference to some overgenerous abbreviation of the “commandments.” It is an allusion to accepting ALL of the 613 commandments.

 

The Nazarean is to accept and teach this normative standard in its institutions. Now we can clearly see what the Master is saying when we reword the translation slightly. “Go all over the world and proclaim my Mesorah” in all your institutions, i.e., Bate Din, Bate Midrash, and Esnogas. Or, “establish teaching institutions all over the globe, instructing everyone in my Mesorah.”

 

Did Adam HaRishon fail completely?

Many scholars want to stand on the shoulders of Adam HaRishon in condemnation and consternation. Have we really stopped to see his actions from a positive light? When we stop to think about the truth of his character, we cannot measure up to his stature. Firstly, he names every creature in the cosmos. From this, we determine that he had the “Dabar Elohim” in his mouth. Our meaning is that he excelled in the level of being a “Judge.” Nevertheless, we see that he does conduct himself as a judge. ^[69] From this, we surmise that by Chavah’s (Eve) words concerning the forbidden tree, when she says that she could not even “touch” the tree. Many traditions castigate Adam for failing to instruct Chavah properly on the halakhah of ‘touching’ the tree. “Ba-lo-ney!” As a “Judge,” he had every right to set a fence around the words of G-d. Now we will not go beyond the limits of Peshat here, but we must realize that the text and narrative are established to learn truths that require some honest introspection.

 

We are not trying to explicate the whole scene in the opening of B’resheet. We are trying to point out that Adam HaRishon was greater in stature than we usually give him credit for. After Adam has named all the creatures of the cosmos, G-d takes a “rib” from his side to make his “help-mate.” Here, at the conclusion of the procedure, Adam sees his “help-mate” and makes another halakhah as a judge.

 

1. Gen. 2:23-24 “This is now bone of my bones, And flesh of my flesh; She will be called Woman, Because she was taken out of Man.
2. For this reason, a man will leave his father and his mother, and be joined to his wife;
3. And they will become one flesh.

 

Firstly, he also “named” or “titled” his companion. Secondly, he establishes and passes a judgment instituting marriage. Thirdly, he creates a cosmic principle (law) that husband and wife become a unified whole person in marriage.

 

G-d established the first institution of Shabbat. Adam established the second as a Bet Midrash, teaching on personal relationships. Yeshua’s “great commission” is only a continuation of the mission established by Adam HaRishon. As such, it is our duty to develop institutions of worship and Torah study. We here also opine that this was the message of Hillel and his School.

Furthermore, we also believe that this “commission” was given to all the Jewish people of the first century. Shammai vehemently opposed this cosmic mission, forbidding Gentiles the opportunity to convert. But, even when we least expect it, there is always the Divine hand of providence. To Adam G-d said, “Subdue the earth.” To the Sages of the first century, we might hear Him say, “Go all over the world and proclaim my Mesorah.” But they refused the bidding. Therefore, Divine Providence named the Messiah “the arm of salvation” (Yeshua).

 

Isa. 59:16-17 And He (God) saw that there was no man, And was astonished that there was no one to intercede; Then His own arm brought salvation (Yeshua) to Him, And His righteousness/generosity upheld Him. ¹⁷ He put on righteousness like a breastplate, and a helmet of salvation (Yeshua) on His head; And He put on garments of vengeance for clothing and wrapped Himself with zeal as a mantle (Tallit).

 

Isa. 6:8 Then I heard the voice of the LORD, saying, "Whom will I send, and who will go for Us?" Then I said, "Here am I. Send me!"

 

Failure to accept the mission and role of Adam caused us to walk into the present darkness of Galut (Exile). When will we learn that Yeshua was trying to expedite the coming of the Y’mot HaMashiach? When will we realize that G-d is saying, " Go, " or I will extend the days of darkness upon the earth?

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,

 

Upcoming Festival:

 

Tu B’Shevat - Shevat 15, 5786 – February 1/2, 2026

Tu B’Shevat is the New Year for the Trees.

 

Tu B’Shevat Begins at sundown on February 1, 2026 and ends at 3 stars on February 2, 2026

 

For more information, see:  https://www.betemunah.org/tubshevt.html

https://www.betemunah.org/3weeks.html

 

Next Shabbat: Shevat 20, 5786

Shabbat “HaAzinu HaShamayim” – “Give ear, O heavens”

 

 

Contents of the Torah Seder

 

·        The Song of Moses – Deut. 32:1-44

o   Appeal to the Universe for Attention – Deut. 32:1-3

o   God’s Faithfulness and Israel’s Folly – Deut. 32:4-6

o   The Lesson of History – Deut,.32:7-14

o   Israel’s Ingratitude – Deut. 32:15-18

o   The Merited Punishment – Deut. 32:19-25

o   The Stay of God’s Vengeance – Deut. 32:26-33

o   The Lot of Israel’s Enemies – Deut. 32:34-42

o   Conclusion of the Song – Deut. 32:43

·        The Law is Israel’s Life – Deut. 32:45-47

·        Moses Ordered to Ascend Mt. Nebo – Deut. 32:48-52

·        The Blessing of Moses Over All Israel – Deut. 33:1-29

o   Introduction – Deut. 33:1-5

o   Blessing of the Tribe of Reuben – Deut. 33:6

o   Blessing of the Tribe of Judah – Deut. 33:7

o   Blessing of the Tribe of Levi – Deut. 33:8-11

o   Blessing of the Tribe of Benjamin – Deut. 33:12

o   Blessing of the Twin Tribe of Josehp (Ephraim & Manasseh) – Deut. 33:13-17

o   Blessing of the Tribe of Zebulun – Deut. 33:18a

o   Blessing of the Tribe of Issachar – Deut. 33:18b-19

o   Blessing of the Tribe of Gad – Deut. 33:20-21

o   Blessing of the Tribe of Dan – Deut. 33:22

o   Blessing of the Tribe of Naphtali – Deut 33:23

o   Blessing of the Tribe of Asher – Deut. 33:24-25

o   Epilogue – Deut 33:26-29

·        The Death of Mosheh Rabbenu – Deut. 34:1-12

·        Origin of the Universe – Gen. 1:1-2

·        First Day: Creation of Light – Gen. 1:3-5

·        Creation of the Firmament between the waters – Gen. 1:6-8

 

Reading Assignment

 

 

 

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

Edited by HH 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.